Met dank aan Peter Myers.
\Hier zijn vollege Kalergie pagina: http://mailstar.net/kalergi.html
Kalergi Plan Conspiracy Theory - Quotes
from his book Practical Idealism
http://mailstar.net/kalergi.html.
Quotes from Kalergi's book Practical
Idealism
download at
http://mailstar.net/Kalergi-quotes.doc
Kalergi was the father of the EU; but did
he plan to destroy European peoples?
To help you decide, here are some quotes
from the book Practical Idealism: The Kalergi Plan to destroy European peoples
Buy the book at
https://www.amazon.com/Practical-Idealism-Kalergi-destroy-European/dp/1913057097
PRACTICAL
IDEALISM
by
Richard Nikolaus Coudenhove-Kalergi (1894-1972)
Translated
by: Dimitra Ekmektsis
PRAKTISCHER IDEALISMUS ADEL - TECHNIK -
PAZIFISMUS
First edition in 1925 by PANEUROPA - VERLAG
- WIEN-LEIPZIG
Published by OMNIA VERITAS LTD
{p. 11} FOREWORD
Practical Idealism is heroism; practical
materialism is eudemonism. Those who not believe in ideals have no reason to
act ideally; or to fight or suffer for ideals. Because they know and
acknowledge only one value: pleasure; only a single evil: pain.
Heroism necessitates faith and commitment
to the ideal: the conviction that there
are higher values than pleasure and greater evil than pain.
This contradiction runs through the whole
of human history; it is the difference between the epicureans and stoics. This
difference is much greater than that between theists and atheists: because
there were Epicureans who believed in gods, as Epicurus himself; and there were Idealists who were atheists,
like Buddha.
So, this is not about believing in gods -
but about believing in values. Materialism
is unconditional unimaginative and uncreative; idealism is always
problematic and is often entangled with nonsense and insanity: nevertheless,
humanity owes its greatest works and deeds to it. ...
{p. 12} The ultimate point of political
democracy therefore is: spiritual democracy; it wants to create enjoyment for
the materialists, and power for the idealists.
The leader shall replace the ruler - the
noble spirit shall replace the noble name - the rich heart shalt replace the rich pocket. That is the meaning of
progress which is called democracy.
Any other meaning would be cultural
suicide.
Therefore, it is no coincidence that Plato, the prophet of the intellectual
aristocracy was at the same time the father of the socialist economy; and
also, the father of the idealistic world
view.
For both,
aristocracy and socialism, are practical idealism.
The ascetic idealism of the South
manifested itself in religion; the heroic idealism of the North in technology.
Because nature in the North was a challenge to people. Other tribes
succumbed; the Europeans accepted the challenge and fought. They fought until
they were strong enough to subdue the earth: they fought until they forced the
very nature which had challenged them, to serve them.
{p. 13} ... The meaning of this heroic
world mission has only been grasped by Europe in modern times; for it is only
with modern times that its technological age -the liberation war against winter - begins.
{p. 15} NOBILITY - 1920
{p. 17} ... Country and city are the two
poles of human existence. Country and city produce their special human: the
rural and urban person.
Rural
and an urban people are psychological opposites.
Farmers of different areas resemble each other emotionally often more than they
resemble the people in the neighboring city. Between farm and farm, between
city and city is space - between city and farm is time. Among European rural
people live the representatives of every age: from the Stone Age to the Middle
Ages, while only the metropolitan cities of the Occident, which produced the
most extreme urban type, are representative of modern civilization. Centuries, often millennia, separate the
big city from the farmland that surrounds it.
The urban man thinks differently, judges
differently, feels differently, acts differently than the rural man. Big city
life is abstract, mechanical, rational - rural life is concrete, organic,
irrational. The urbanite is rational,
skeptical, critical - the rural man is emotional, religious, superstitious.
{p. 18} Everything rural man thinks and
feels focuses around nature; he lives in symbiosis with the animal, the living
creature of God; he is one with his
landscape, dependent on weather and season. ...
The rural man believes in the force of
nature over man -the urban man believes in the force of man over nature. ...
Rural
man is as conservative as nature itself - urban man as progressive as society. ...
The city robs its inhabitants of the
enjoyment of nature's beauty; as compensation it offers them the arts. Theater, concerts, gatteries are surrogates
for the eternal and changing beauty of the landscape. After a day's work
full of ugliness, these art institutes
offer urbanites beauty in concentrated form. In the country they are
redundant. Nature is the extensive, art the intensive manifestation of beauty.
The relationship between urban man and
nature, which he lacks, is ruled by yearning; while nature is
{p. 19} always fulfilling the rural man.
Therefore, urban man perceives it as romantic, rural man as classic. Social
(Christian) moral is an urban phenomenon: because it is a function of human
coexistence, of society. The typical
city dweller combines Christian morality with his irreligious skepticism,
rationalistic materialism and mechanical atheism. The resulting world view
is Socialism: the modern religion of the
modern city.
Christianity is tittle more than a
reinterpretation of paganism with altered mythology and new superstition for
the rural barbarians of Europe; -a true religion is the belief in nature, in
power, in fate.
Urban
and rural people do not know each other; therefore,
they mistrust and misunderstand each other and live in veiled or open hostility. There are many catchwords under which this basic
opposition hides: red and green internationalism; industrialism and
agrarianism; progress and reaction; Judaism
and Anti-Semitism. ...
The
glory of the rural man is the nobleman, the junker.
The glory of the urban man is the
intellectual, the writer.
{p. 20} ... The gap between rural and urban
people peaks in the junker and the writer. The
junker's typical occupation is officer; the typical occupation of the
intellectual is journalist.
The junker-officer
remained, psychologically and mentally, at the level of knight. Hard on himself and others,
dutiful, energetic, steadfast, conservative and narrow-minded, he lives in
a world of dynastic, mititaristic, national and social prejudices. With a deep
mistrust of everything modern, against the big city, democracy, socialism,
gtobatism, he has a deep belief in blood
type, in honor, and the world-view of his fathers. He despises the urbanites, especially the Jewish writers.
The
writer rushes ahead of his time; without prejudice
he represents modern ideas in politics, art, science. He is progressive, skeptical, witty, versatile, mutable; he is a
eudaemonist, rationalist, socialist,
{p. 21} materialist. He overestimates the
mind, underestimates the body and character: and therefore, he despises the junker as a backward
barbarian. ...
{p. 23} The gentleman is set on tradition, the bohemian on protest. ...
Wilhelm's
Germany was prouder of its officers and professors than of any other class. In these, it saw the glory of the nation, like England in its
political leaders, and like the Roman nations saw in their artists. ...
{p. 25} The 19th century gave the German people two men of greatest style,
who embodied these aspirations for a higher Germanness: Bismarck, the hero of action; Goethe, the hero of the mind. ...
{p. 26} ... 4. INBREEDING - CROSSBREEDING
Usually, the rural man is a product of inbreeding, the urban man a mixed breed.
The
parents and grandparents of a farmer usually come from the same,
sparsely-populated area; the nobleman comes from the same sparse upper class
of the same sparsely-populated area. In both cases, the ancestors are related
to each other by blood, and are therefore physically, psychologically and
mentally similar. As a result, they pass
on to their children and descendants their common traits, tendencies of will,
passions, prejudices and inhibitions to an even greater degree. The essential
features resulting from such inbreeding are: loyalty, piety, sense of family
and caste, consistency, stubbornness, vigor, closemindedness; more prejudices,
less objectivity, and a narrow horizon. Here is a generation that is not a
variation of the previous, but simply a duplication. Conservation in place of
evolution.
In
the big city, races and classes meet. As a rule, urbanites are miscegenationat (mixed-race),
and from various social and national groups. In them the character traits,
prejudices, inhibitions, tendencies of will, and world views of their parents
and
{p. 27} grandparents are eliminated, or at
least weakened. The result is that mixed-breeds often supplement their lack of
character, lack of inhibitions, weakness of will, inconsistency, impiety and
disloyalty with objectivity, versatility, mental restlessness, freedom from
prejudices and a broader horizon. Mixed-breeds
are always different from their parents and grandparents; each generation
is a variation of the previous one, either in terms of evolution or
degeneration.
The inbred
man is always a one-soul person - the mixed-breed man a multi-soul person.
In each individual, his ancestors live on as elements of his soul: if they
resemble each other, his soul is uniform; if they are diverse, the man is
diverse, complicated, distinct. ...
{p. 28} ... Inbreeding strengthens the
character, but weakens the mind. Miscegenation
weakens the character, but strengthens the mind. When inbreeding and race
mixing are favorable, they result in the highest human type, combining the
strongest character with the sharpest of minds. Where inbreeding and race
mixing are unfavorable, they result in a degenerate type with weak character
and dult mind.
The
man of the future will be a mixed-breed.
Today's
races and castes will fall victim to the increased overcoming of space, time and prejudice.
The Eurasian-Negroid race of the future,
similar in its features to the ancient Egyptians, will replace the
{p. 29} diversity of nations with a
diversity of "personalities". According to heredity laws, variety of the descendants grows out of the
variety of the ancestors, and uniformity of descendants out of uniformity
of the ancestors. In single-race families, one child resembles the other:
because all represent one common family type. In mixed-race families the children took different from each other:
each forms a new variation of the diverse parental and ancestrat elements.
Inbreeding produces a characteristic type -
race mixing produces original
personalities.
The predecessor of the planetary race of
the future in modern Europe is the Russian,
as a Slavic-, Tatarian-, and Finnish mixed breed; because he, among all
European nationals, has the least amount of any race, and he is the typical multi-soul person with a wide,
rich, all-encompassing soul.
His
strongest opposite is the isolated Brit, the highly inbred one-soul person, whose strength ties in character, will, and in the typical. Modern
Europe owes to him the most reserved, most complete type: the gentleman.
5. HEATHEN AND CHRISTIAN MENTALITY
Two
types of souls compete for world domination: paganism and Christianity. With the denominations that carry these names, these souls have
only superficial relationships with the denominations that carry these names.
If the emphasis is shifted from the dogmatic to the ethical, and from
mythological
{p. 30} to psychological, Buddhism is transformed into
Ultra-Christianity, whereas "Americanism" appears as modernized
paganism. The Orient is the main bearer
of Christian, the Occident the main bearer of pagan mentality; the Chinese
pagans are better Christians than the Christian Germans.
Paganism places energy, Christianity love
at the top of the ethical scale. The
Christian ideal is the loving saint, the pagan ideal the victorious hero.
Christianity wants to transform the homo ferus into a homo domesticus, and the
predator-human into the pet-human, whereas paganism wants to make man
"superhuman". Christianity
wants to tame a lion to be a house cat - paganism to raise a cat to be a tiger.
The
main herald of modern Christianity was Tolstoi; the main preacher of modern
paganism, Nietzsche.
The old
Germanic religion was pure paganism. It lived on under a Christian mask: In
the Middle Ages as chivalry, in modern
times as imperialist and militaristic ideology. Officers, junkers,
colonists and captains of industry are the leading representatives of
modern-day paganism. Drive, bravery,
greatness, freedom, power, fame and honor: these are the ideals of paganism;
whereas Love, gentleness, humility,
compassion, and self-denial are Christian ideals. The antithesis: paganism
- Christianity does not coincide with the antithesis: rural - urban, nor with:
inbreeding- race mixing. But doubtless, rural
barbarianism and inbreeding favor the development of a pagan civilization, and
race mixing the development of a Christian mentality.
{p. 31} Generally, pagan individualism is
only possible in sparsely populated parts of the earth, where the individual
can flourish and unfold recklessly, without immediately antagonizing his fellow
humans. In overpopulated areas, where people live in close proximity to each
other, the social principal of mutual support must complement and, in part
supersede the individual struggle for survival.
Christianity
and socialism are cosmopolitan products.
Christianity, as a world religion, took its starting point in the diverse
cosmopolitan city of Rome; socialism from the multi-national industrial cities
of the occident. Both manifestations of Christian mentality are based on
internationalism. The resistance to
Christianity emanated from the rural populations (pagans); just as today, the rural population is the
strongest resistance to the realization of a socialist way of living.
Sparsely populated, northern areas were
always the centers of pagan willpower, and densely populated, southern areas
were sites of Christian sentiment. Where today there is talk of the difference
between Eastern and Western spirituality, it usually means nothing else but the
difference between the people of the south and the north. The Japanese, as the northernmost Oriental, is often more
"Occidental"; while the
mentality of Southern Italians and South Americans is more "Oriental".
For the state of the soul, the latitude seems to be more decisive than the
degree of longitude.
Not only the geographical location: but the
historical development has a determining influence on the soul of a nation. The
Chinese, as well as the
{p. 32} Jews, feel more Christians than the
Germanic nations, because their cultures are older. Germanic people are closer in time to primitive man than the Chinese or
the Jews; these two ancient civilizations were able to emancipate
themselves more thoroughly from the pagan-natural way of life because they had
at least three-thousand years longer to do so. Paganism is a symptom of cultural youth, Christianity a symptom of
cultural mage.
Three nations: Greeks, Romans, and Jews
have conquered each one in his own way, the ancient cultural world. First, the
esthetic-philosophical Greeks: in Hellenism; then practical-political Romans:
in the Roman empire; and ethical-religious Jews: in Christianity.
Christianity,
made ethical by the Jewish Essenes (John), and intellectual by Jewish
Atexandrians (Philo) was reconstructed Judaism. As
far as Europe is Christian, it is (in the ethical -spiritual sense) Jewish; as
far as Europe is moral, it is Jewish. Almost the whole of European ethics is
rooted in Judaism. All precursors of religious or irreligious Christian
morality, from Augustine to Rousseau, Kant and Tolstoy, were Jews by choice, in
a spiritual way. Nietzsche is the only
non-Jewish, the only pagan ethicist in Europe. The most prominent and confident representatives of Christian ideas,
that in their modern rebirth are called pacifism
and socialism, are Jews.
In the East, the Chinese are the ethical nation par excellence (as opposed to the
esthetic-heroic Japanese and the religious-speculative Indians), in the West it is the Jews. God was
head of state of the
{p. 33} old Jews, their moral taw was civil
code, sin was a crime.
Judaism
has remained loyal to the theocratic idea of identification of politics with
ethics throughout the millennia: Christianity and
socialism are both attempts to establish a Kingdom of God. Two millennia ago,
the early Christians, not the Pharisees and Sadducees, inherited and revived
the traditions of Moses; today it is neither the Zionists nor the Christians,
but the Jewish leaders of socialism:
for they also want to eradicate, with great self-denial, the original sin of
capitalism, and free humanity of injustice, violence and slavery, and transform
the atoned world into an earthly paradise.
To these
Jewish prophets, who are preparing a
new world epoch, ethics are primary in all things: politics, religion,
philosophy and art. From Moses to Otto Weininger, ethics was the main issue in
Jewish philosophy. In this ethical attitude toward the world ties the root of
the unique greatness of the Jewish people - and at the same time the danger
that Jews who lose their faith in ethics, to fall into cynical egoism: whereas
others, even after loss of their ethics, still retain a wealth of knightly
values and prejudices (man of honor, gentleman, cavalier, etc.) that safeguard
them from a fall into value-chaos.
What
separates the Jews from the average urban citizen is mainly that they are
inbred people. Strength of character combined with
sharp intellect predestines the most excellent specimen of the Jews to become
leaders of humanity, either false or real spiritual aristocrats, and protagonists of capitalism or revolution.
{p. 35} PART TWO
CRISIS OF NOBILITY
1. MIND RULE INSTEAD OF SWORD RULE
Our democratic age is a miserable interlude
between two great aristocratic eras: the feudal aristocracy of the sword and
the social aristocracy of the mind. Feudal
aristocracy is in decline, intellectual aristocracy is on the rise. The
interim is called democracy, but is ruled by the pseudo-aristocracy of money.
In the Middle Ages, the rural knight ruled
over the urban citizen in Europe, pagan mentality over Christian, and blood
nobility over mind nobility. The knight's superiority over the citizen was
based on strength of body and character, power and courage.
Two inventions conquered Middle Ages,
opening the new era: the invention of gunpowder meant the end of knightly rule,
and the invention of the printing press the start of intellectual rule. With the introduction of firearms, strength
and courage lost their defining importance in the struggle for survival:
mind, in the struggle for power and liberty, became the weapon of choice.
The
printing press gave the mind power of unlimited
scope: writing mankind moved into the
{p. 36} center of a reading humanity and
thus elevated the writer to intellectual
leader of the masses. Gutenberg gave the feather the power that (Georg)
Schwarz had taken from the sword. With the help of printing ink, Luther has
conquered a greater empire than all German emperors.
In
the epoch of enlightened despotism, rulers and statesmen obeyed the ideas that
came from thinkers. The authors of that time formed
an intellectual aristocracy of Europe. The victory of absolutism over feudalism
meant the first victory of the city over the rural country, and at the same
time the first stage in the victory run
of mind nobility, the fall of the sword nobility. Instead of the medieval
dictatorship of country over city came the modern dictatorship of city over
country.
With the French revolution, which ended
the privileges of the blood nobility, the second epoch of the intellectual
emancipation began. Democracy is based on the optimistic premise that a
nobility of mind could be recognized and elected by popular majority.
Now we are at the threshold of the third epoch of the modern age: of socialism.
It, too, relies on the urban class of industrial workers, led by the aristocracy of revolutionary authors. ...
{p. 37} ... A decisive step towards this goal is Russian Bolshevism, where a small group of communist intellectual
aristocratic rulers governs a nation and deliberately breaks with the
plutocratic democracy that dominates the rest of the world today.
The
struggle between capitalism and communism for the inheritance of the
defeated blood nobility is a civil war between the victorious mind nobility, a
war between individualism and socialism, egoism and altruism, pagan and
Christian spirit. The general staff of
both parties recruited from the mental ruling class of Europe: the Jews.
...
{p. 38} ... In order to break the character
and thus the resistance of the French nobility, Louis XIV lured them to
Versailles; the great revolution was reserved for the completion of his work:
it took away the remaining rights of the nobility who had abandoned and lost
their assets. ...
Since the transformation of European
culture from a knightly-rural to a civic-urban, the blood nobility felt behind
ordinary citizens in intellectual terms. War, politics and the management of
his estates were so demanding, that their mentat abilities and interests were
often stunted.
These historical causes of a new dawn of
nobility were compounded by physiological ones. Instead of
{p. 39} the hard, medieval military
service, the new era brought nobility mostly unemployed life of luxury; through
inherited wealth, nobility went from being the most endangered status, to the
most secure; in addition, there were degenerative influences of exaggerated
inbreeding, which the English nobility avoided by frequently breeding with
common citizens. Through the combined effects of these circumstances, the physical, psychological and spiritual
type of the aristocrat has decayed.
The intellectual
nobility was not able to replace the blood nobility, because it too is in a
crisis, and a state of decay. Democracy was created out of a quandary: not
because people didn't want nobility, but because they couldn't find any. As
soon as a new, a real nobility is constituted, democracy will disappear by
itself. England, possessing real nobility, remained aristocratic, despite its
democratic constitution.
Germany's academic nobility of mind, a
century ago the leader of the opposition to absolutism and feudalism, and a
pioneer of modern, liberal ideas, has now fallen to the mainstay of the
reactionaries, the enemies of mental and political renewal. This pseudo-nobility of mind in Germany was an
advocate of militarism during the war, and during the revolution a defender of capitalism. Their guiding
slogans: nationalism, militarism, antisemitism,
alcoholism, are also slogans in the fight against the mind. Academic
intelligentsia has misjudged, denied and betrayed its responsible mission: to
replace the feudal nobility and prepare a nobility of mind.
{p. 40} The journalistic intelligentsia has also betrayed its leadership mission.
Called to become the intellectual leader and teacher of the masses, to
supplement and improve what a backwards school system missed and violated,
demeaned itself as the slave of capital; the tastemaker in politics and art.
Its character broke under the pressure to represent and defend strangers'
interests rather than its own - and its spirit became trivial by the
overproduction the job demands.
Like
the orator of antiquity, the journalist of the modern era stands in the center
of the government machine: he moves the voters, the
voters move the delegates, the delegates move the ministers. That is how the
highest responsibility for every political occurrence falls on the journalist;
and it's he, in typical urban spineless fashion, who feels free of any
obligation and responsibility.
Schools and press are the two points from
which the world could be made new and noble without bloodshed or violence. School either nourishes or poisons a
child's soul; the press either nourishes or poisons the soul of an adult.
Schools and press today are in the hands
of an unintellectual intelligentsia: to put them back into the hands of the
intellect should be the highest task of ideal politics, and ideal revolution.
The ruling dynasties of Europe have fallen
through inbreeding; the dynasties of the plutocrats through a life of luxury.
The nobility of blood degenerated because it became the servant of the
monarchy; the nobility of mind
degenerated because it became the servant of capital.
{p. 41} ... It is in a sense of historical
nemesis that the great flood which
emanates from Russia, will cleanse the world in a bloody or bloodless
manner of the usurpers, who want to hold on to their privileged positions,
while having long lost their mental prerequisites.
3 PLUTOCRACY
At the low
point of blood- and mind nobility, it was no surprise that a third class of people temporarily seized
power: the plutocrats. The form of constitution that replaced feudalism and
absolutism was democracy; the form of government, plutocracy. Today, democracy is a faqade of plutocracy:
since nations would not tolerate a pure form of plutocracy,
{p. 42} they were granted nominal powers,
white the real power rests in the hands of plutocrats. In republican as well as
monarchical democracies, the statesmen
are puppets, the capitalists are the puppeteers; they dictate the
guidelines of politics, rule through purchase the public opinion of the voters,
and through professional and social relationships, the ministers. ...
When there was still true blood nobility, the system of aristocracy by birth was
fairer than that of the moneyed aristocracy today: because then the ruling
caste had a sense of responsibility, culture and tradition, whereas the class that rules today is barren of
feelings of responsibility, culture or tradition. Rare exceptions of this
don't deny this fact.
While the world view of feudalism was
heroic-religious, the plutocratic
society knows no higher worth than money and luxury: a person's value is estimated by what he has, not what
he is.
Nevertheless, the leaders of plutocracy are
building a sense of aristocracy, of selection: since a number of excellent
personal characteristics are necessary to amass large wealth: drive, prudence,
cleverness, level-headedness, quick-wittedness, initiative, boldness and
generosity. Through these virtues the successful entrepreneurs are legitimized
{p. 43} as modern-day conquerors whose superior will and intellectual powers
are victorious over the masses of inferior competitors. ...
The fundamental evil of a capitalistic
society structure lies in the favoring of egoistical over attruistic, and
materialistic over idealistic prowess; while the real aristocrats of mind and heart: the wise and kind, live in
poverty and powerlessness, egoistic and violent humans usurp their
positions. ...
{p. 45} ... The Russian revolution means the beginning of the end for this
historical era. Despite the defeat of Lenin
, his shadow will dominate the twentieth
century as the French revolution, despite its fall, dominated the
nineteenth ...
{p. 47} From the majority of mankind in
Europe that only believes in numbers, in majority, two quality races stand out: blood nobility and Judaism. Separate
from each other, both believe in their
higher calling, in their superior blood, and in the difference of the races.
In these two heterogeneous superior races lies the heart of Europe's future nobility: the feudal blood
nobility, as far as it is not corrupted by the court, and the Jewish nobility of mind, if it is not corrupted by money.
Amongst the citizens of a better future, a few moral, high ranking rural
aristocrats and a small fighting force of the revolutionary intelligence
remain. The community grows into a symbol of Lenin , the man of lower rural nobility, and Trotzki, the Jewish literary figure: here the opposites of
character and spirit, junker and writer, rural and urban, pagan and Christian
are reconciled and a revolutionary
aristocracy is created.
One small mental step forward would be
enough to enlist the best elements of the blood nobility to serve this new human liberation. ...
{p. 49} Lenin and Ludendorff are opposites in their political ideals, but
brothers in their will. Had Ludendorff been raised in a revolutionary
environment with Russian students, as Lenin,
he would have, like Lenin, witnessed
the execution of his brother by imperial hangmen. We would probably see him
leading red Russia. Had Lenin been
raised in a Prussian military academy, he might have become a Super-Ludendorff.
What separates these two similar characters is their intellect. Lenin's dimness seems heroic and
conscious, Ludendorff's seems to be naive and unconscious. Lenin is not just a leader - he also seems spiritual; a spiritual
Ludendorff so to speak. ...
{p. 50} ... 5. JUDAISM AND FUTURE NOBILITY
Main bearers
of corrupt as well as uncorrupt nobility of mind: capitalism, journalism,
literature, are the Jews. They are
predestined, through their intellectual
superiority, to be a main influence on future aristocrats.
A glimpse into the history of the Jewish
people will explain advantage in the battle to lead humanity. Two-thousand years ago, the Jews were a
religious community comprised of ethical and spiritual individuals from all
ancient nations, with their national Hebrew center in Palestine. Even then, what bound them together was primarily
religion, not nation. In the course of the first thousand years, converts from all nations joined them,
the last being king, nobles and citizens from Khazaria, South Russia. From then on, the religious Jewish
community united as an artificial
nationality and stood against all others.
Through unspeakable persecutions, Christian
Europe has tried to extinguish the Jewish nation for
{p. 51} a thousand years. The result was
that Jews who were weak witted, unscrupulous, opportunistic or skeptical, were
baptized, in order to escape the never-ending persecutions. Other Jews who were
not clever, smart or inventive, perished under the harsh conditions.
What ultimately emerged from all these
persecutions was a small community that
was hardened by the heroic martyrdom for an idea, and purified of all
weaknesses and poor mental qualities.
Instead of destroying Judaism, Europe has against its knowledge, through
artificial natural selection, raised the leading nation of the future. So,
it is no wonder that this nation, the descendants of ghetto prisoners is becoming the aristocrats of the mind in
Europe. Kind providence has graciously given Europe through the
emancipation of the Jews a new race of
aristocrats of the mind, when feudal aristocracy decayed.
The first example of this growing
aristocracy of the future was the revolutionary noble Jew, Lassalle, who combined to a great extend physical beauty, character
of noble courage, and sharpness of mind: aristocrat in the truest and highest
sense of the word, he was a born leader and guide of his time.
Judaism
is not the new nobility; but it is the womb from which a new, intellectual
nobility arises: the core around which a new
intellectual nobility is grouped. An intellectual
-urban "master race" is in the making: idealists, spiritual,
finely tuned, just and truthful, brave as the feudal aristocrats in their best
days, who happily embrace death and persecution, hate and scorn, in order to
make humanity more moral, more spiritual and happier.
{p. 52} The Jewish heroes and martyrs of
East- and Middle Europe's revolution are no less brave, enduring or idealistic
than the Non-Jewish heroes of the World War - but they surpass them
intellectually. The essence of those men and women who try to Liberate and
renew humanity is a strange synthesis of religious and political elements:
heroic martyrdom, intellectual propaganda, revolutionary vigor and social love
of justice and compassion.. These characteristics that once made them the
creators of the Christian world movement are placing them today at the top of
the socialistic.
With both of these attempts at salvation
(spiritual and moral) Judaism has gifted the disinherited masses of Europe more
wealth than any other nation. Just as modern Judaism has more important men per
capita than the other nations: barely a century after its liberation, this tiny
nation is with Einstein at the top of
modern science; Mahler at the top of modern music; Bergson at the top of
modern philosophy; Trotsky at the top of
modern politics. The prominent
position that Judaism occupies today, it owes only to its superior mind,
which enables it to succeed against a competition of enormously favored,
hateful and envious rivals. Modern anti-Semitism
is one of many reactions of the ordinary against the extraordinary; it is a
modern form of ostracism of an entire
nation. As a nation, Judaism experiences the eternal struggle of quantity
versus quality, and inferior groups against superior individuals, as well as
inferior majorities against superior minorities.
The roots of antisemitism are to be found in narrowmindedness and envy:
narrowmindedness in
{p. 53} religion or in economics; envy in
intellect or economic.
Because Jews emerged from an international religious community, rather than
a local race, they are the nation with
the most mixed blood; because they
have distanced themselves from other nations for a thousand years, are they also the nation with the most
inbreeding. The chosen ones amongst them combine, like high nobility,
strength of will with strength of intellect, whereas another group of Jews
combine the defects of inbreeding with the defects of race mixing: a lack of
character mixed with closemindedness. Here we find the hotiest of self-sacrifice
next to individual selfishness , and the purest idealism next to crass
materialism. Here the rule is followed: the more mixed a nation is, the less
the citizens are alike, and the less possible it is to construct a single race
type.
Where there is light, there are shadows.
Families with geniuses show a larger percentage of mentally it[ family members
than average; this rule also applies to nations. Not only tomorrow's
aristocrats of mind, but also today's dealer-kakistocrats recruit primarily
Jews, and so sharpen the weapons of antisemitism.
A thousand years of slavery took from the
Jews, with few exceptions, the feeling of being the master race. Constant
oppression inhibits the development of the personality: it takes away the main
element of the esthetic ideal of nobility. The majority of Jews suffer from
this lack psychologically and physically, and it is the main reason that
Europeans are instinctively against recognizing Jews as a noble race.
{p. 54} ... The intellectual master race of the Jews suffers from the
characteristics of a slave race which they acquired in their historical
development: there are still Jewish leaders that exhibit the posture and
gestures of the oppressed slave. In their gestures, the lower aristocrats seem
nobler than the most excellent Jew. These defects developed in evolution, and
will disappear in evolution. Making Jews
more rural (a main goal of Zionism), combined with physical education, will
free the Jews from any residual of the ghetto that they still carry within.
That this is possible proves the evolution of American Jews. The real freedom and power that Jews have
won will soon be followed by the posture and gestures of free, powerful
people.
Not only the Jews will change in the
direction of the western noble ideal - but the western noble ideal
{p. 55} will undergo a change, that will meet Judaism halfway. In a
peaceful Europe of the future, nobility will take off its warlike character and
replace it with an intellectual -priestly. A pacifistic and socialistic western
world will not need lords and rulers - only leaders, educators and idols. In an
oriental Europe, the aristocrat of the
future will resemble more a Brahman and a Chinese official than a knight.
{p. 56} OUTLOOK
The aristocrat
of the future wit[ be neither feudal, nor Jewish, neither bourgeois nor
proletarian: he wilt be synthetic. The
races and classes of today will disappear, the personalities will remain.
Only
through mixing with the best blood, the viable traits of former feudal
nobility will rise to new heights; only
through breeding with the top Non-Jewish Europeans will the Jewish element of
the future nobility reach its full potential. ...
{p. 57} ... Only the noblest men will be able to choose the noblest women, and vice
versa - the inferior will have to be satisfied with the inferior. The erotic life style for the inferior and
the average will be "free love", for the superior: "free
marriage". The race of the future nobility will not be born out of the
artificial norms of human classes, but out of the divine taws of erotic eugenics. ...
{p. 59} APOLOGY OF TECHNOLOGY - 1922
{p. 61} ... Culture has turned Europe into
an insane asylum, and the majority of people into forced laborers. ...
The existence of a buffalo in the jungle, a
condor in the Andes, a shark in the ocean is unbelievably more beautiful, freer
and happier than that of a European
factory worker, who, day in and day out, hour after hour, chained to a machine, performs
inorganic hand movements in order not to starve.
In
prehistoric times, man was also a happy being, a
happy animal. He lived in freedom, as a part of the tropical nature which fed
and warmed him. His life consisted of satisfying his urges. He enjoyed life
until he met a natural or a violent death. He
was free, lived in nature - instead of in the state, he played -instead of work:
therefor he was beautiful and happy. His courage and his joy were greater than
any pain that he felt, or dangers that he faced.
Over
the millennia, man lost this delicious, free existence. The Europeans, who think of themselves as the glory of
civilization, live unnatural, ugly, unfree, unhealthy and lives in unnatural and ugly cities. With
withered instincts and weak health, he
{p. 62} breathes bad air in dark rooms; organized society, the state, robs him of
any freedom to move or act, while the harsh climate forces him to work his
entire life. ...
{p. 63} ... Man has lost all freedom: this was the original sin. ...
3. OVERPOPULATION AND MIGRATION TO THE
NORTH
Two
things drove man out of his paradise: overpopulation and the migration into
cold climates. Through overpopulation, man lost the
freedom of space; everywhere, he bumps into his fellow men and their interests
- and so became a slave to society.
Through migration to the north, man lost the
freedom of time: his leisure. The harsh
climate forces him to work against his will in order to eke out a living.
So, he became a slave of northern nature.
{p. 64} Culture has destroyed the three forms of beauty that belonged to the
natural man: freedom, leisure, nature; in their place came the state, work, and
the city.
The cultured European is exited from the
South, exited from nature.
4. SOCIETY AND CLIMATE
The two tyrants of the cultured European
are named: Society and Climate.
Social bondage reaches its climax in the
modern metropolis, because here overpopulation and hustle are greatest. There,
people live not only next to each other, but layered on top of each another,
waited in in artificial blocks of stone (houses), constantly guarded and under
suspicion through the organs of society, having to submit to a number of rules
and regulations, and if they don't comply, they wilt be tortured for years
(locked up) or murdered (put to death). Social
unfreedom is less severe in the country, and least severe in sparsely populated
areas, as in Western United States of America, Greenland, Mongolia or
Arabia. There, people can still develop in the space without getting in
conflict with society; there, social
freedom still exists.
The unfreedom from climate is most
oppressive in the civilized nations of the North. There, man must wrest his
food for the entire year from the sunless earth in a few short summer months,
while at the same time protect himself from the winter frost through the
procurement clothing, shelter and heat.
{p. 65} If he resists this forced labor, he
wilt starve or freeze to death. He is forced to tedious, exhausting work by the
northern climate. He is granted more freedom in milder zones, where man must
serve only one tyrant: hunger -while the other, frost, is restrained by the
sun. Freest is the tropical man, because
he can eat fruit and nuts without having to work. Only there exists freedom
from climate.
Europe is an overpopulated, Northern strip
of land; therefore, the European is the most unfree man, a slave to society and
nature.
Society and nature supply each other's
victims: the man who escapes the city for the country in order to leave the
hustle of society, only to be threatened by the cruel climate, hunger and
frost. The man who escapes the forces of
nature and moves to the city in order to find safety, is threatened by a
ruthless society that exploits and crushes him.
5. LIBERATION ATTEMPTS OF MANKIND
World history consists of liberation
attempts of humans from the prison of society and exile of the north.
The four main ways in which humanity has
tied to return to the lost paradise and leisure were these:
I. The way back (emigration): to privacy
and to the sun. With this goal, people
and nations have been migrating from densely populated strips of land to
sparsely populated, and from colder to warmer areas. Almost all migrations
of the nations, and a large
{p. 66} number of wars can be traced back
to this original yearning for freedom of movement, and for the sun. ...
III. The way inward (ethics): away from the
outward hustle into the inward seclusion, from the outward labor into the inner
harmony! ...
IV. The way forward (technology): out of
the era of slave labor into a new era of
freedom and leisure through the victory of the human spirit over the forces of
nature! The overcoming of overpopulation through increase in productivity
and of slave labor through the
enslavement of the forces of nature. Technological and scientific progress
is based on this urge to break the tyranny
of nature.
{p. 67} II. ETHICS AND TECHNOLOGY
1. THE SOCIAL QUESTION
The question about the destiny of European
culture is: "How will it be
possible to protect mankind living on a narrow, cold and barren strip of land
from famine, hypothermia, homicide and exhaustion, and give to it the
freedom and leisure that once gave it happiness and beauty?'.
The answer is: "Through the
development of ethics and technology." Ethics in schools, the press and in religion can transform European man
from predator into a domestic animal, and make him mature enough for a free
society. Technology can give the
European free time and energy through increased productivity and through
operating machines instead of hard labor, which is needed to expand culture.
Ethics
solves the social problem from within, technology from without - in Europe, only two classes of people have the prerequisites for
happiness: the rich, because they can do and have whatever they want, and the
holy, because they don't want to do or have more than their destiny grants
them. The rich conquer an objective freedom through the power they have to turn
their fellow men and the forces of nature into a toot for their will - and the holy conquer a subjective freedom,
through their indifference with which they view earthly goods. The rich can
develop outwardly -the holy inwardly.
{p. 68} All remaining Europeans are slaves
of nature and society: forced laborers and prisoners. ...
{p. 69} ... Since the states came into
existence, humanity dreams of anarchy, the
ideal condition that is free of the state, and since labor came into
existence, humans dream of leisure, the
ideal condition of free time. ...
{p. 71} ... The voluntary human society is not a curse - only the forced state.
...
{p. 72} ... What good are morals if humanity starves freezes? What good is
technological progress if humans misuse it to slaughter and maim one another?
Civilized Asia suffers from overpopulation
more than from hypothermia. It could, therefor, forgo technology much easier
than Europe, where ethics and technology must complement each other.
{p. 73} III. ASIA AND EUROPE
1. ASIA AND EUROPE
Asia's greatness lies in its ethics -
Europe's greatness in its technology. Asia
is a teacher/ master of self -control for the world. Europe is the teacher/
master in the mastery over nature. In Asia, the main focus of the social
question is in overpopulation - in Europe it is in climate. . ...
{p. 78} ... Additionally, Indian, Chinese, Japanese and Jewish
society is much older than that of Germans, who until 2000 years ago lived in
anarchy. Asians have developed their social virtues better and longer than
Europeans. ...
{p. 80} ... With the modern age begins the
cultural mission Europe's. The essence
of Europe is the will to change and improve the world through action. ...
In
Jewish mythology, the European spirit corresponds to Lucifer - in the Greek, Prometheus: the light-bringer who carries the
divine spark to earth, and who rebels against the heavenly-Asian harmony, the
divine world order; the prince of the world, the father of battle, of
technology, of enlightenment and of progress; the leader of man in his struggle
against nature.
The spirit of Europe has broken political
despotism and the domination of the forces of nature. The European does not yield to his fate, but seeks to master it through
his actions and mind, as an activist and a rationalist.
2. GREECE AS PRE-EUROPE
Greece
was the precursor of Europe; it first perceived the
essential difference between itself
{p. 81} and Asia, and discovered its
activist- rationalist soul. Its Olympus was not the paradise of peace, but a
site of battles; its highest god was an impious rebel. Greece overthrew kings and gods, and put in their place the state of
the citizen and the religion of man.
This European period of Greece began with
the fall of the tyrants and ended with
the "Asian" despotism of Alexander and his successors; it was
briefly continued in the republic of Rome and ended for good with the Roman
Empire.
Alexander
the Great, Greek kings and Roman emperors were the heirs of the Asian idea of
great kingdoms. The Roman empire was no different from the despotic regimes in China,
Mesopotamia, India and Persia. ...
{p. 83} ... Europe owes its cultural
advantage to technology. Only through
technology has Europe become the master and leader of the world.
Europe is a function of technology -
America is an escalation of Europe. ...
{p. 85} ... One era that compares to the European in meaning and dynamics, but
whose traces are lost, must have
preceded the ancient Babylonian culture, the ancient Chinese and Egyptian
culture. This Pre-Europe created the foundation for all the cultures of the
last millennia; like modern Europe, it was a cultural tangent that separated
from the cycle of the ancient precultures. ...
{p. 86} ... At the start of the age of
technology, two great Europeans have sensed the meaning of Europe: Leonardo da
Vinci and Bacon von Verulam. Leonardo
dedicated himself to technology with as much passion as to art. His favorite problem
was human flight, the solution of which our era has witnessed. ...
Bacon was the creator of the bold utopian
novel "New Atlantis". Its technological character distinguishes it
from all previous utopias, from Plato
{p. 87} to Thomas Morus. The shift from middle-age/ Asian thinking to
modern-age/ European is found in the contrast between Morus' ethical/ political
"Utopia" and Bacon's "New Atlantis". Morus still sees social-ethical reforms as the lever of world
improvement, Bacon the technological inventions.
Morus was still a Christian - Bacon was
European.
{p. 88} ... The contemplative man lives in peace with his surroundings, the active
man in a constant state of war. ...
After hundreds of thousands of years of
battles, man has won domination over the
animal world. This victorious fight of relatively weak man against all
{p. 89} extinct and still existing large
and wild animal species is a greatness that can be compared to the conquest of
the ancient world by a small village, Rome.
Man
won against all horns and teeth, paws and claws of
his better equipped rival only with the weapon of his superior mind, which he
continually sharpened in the fight.
The goals in the human war against his
animal enemies were defensive and offensive: protection and enslavement.
At
first, man was content to render his enemies harmless through defense and
extermination; later, he began to tame and use them.
He turned wolves into dogs, buffalo into cattle, wild elephants, camels,
donkeys, horses, lamas, goats, sheep and cats into domestic ones. He subdued a host of former rivals into an
army of animal slaves, an arsenal of living machines, to work and fight for him, and to increase his freedom and his power.
3. WAR
To maintain the power he won, and to
increase it, man moved to fight his
fellow man with the same methods as he fought the animal kingdom. The era
of hunting became the era of war. Man fought with man over the distribution of
the conquered earth. The stronger warded off the weaker, and either killed or
enslaved him: war was a special form of
hunting, slavery a special form of animal husbandry. In the fight for
freedom and power, the stronger,
{p. 90} bolder and wiser won over the
weaker, the cowardly, and dumber. War also sharpened the human mind and manpower.
4. WORK
In the long run, hunting and war could not
feed humanity. Changing again, man went to war against inanimate nature. The
age of work began. Wars and hunting still brought fame and glory - but the
emphasis of life shifted towards work, because it gave him food, which he
needed for his preservation.
Work
was a special form of war - technology a special form of slavery: instead of
humans, natural forces were dominated and enslaved.
Through work man fought hunger: he subdued
the ground and the crops and reaped the profit. Through work, man fought against the winter. He built houses, wove
fabrics, felled wood. He protected himself against the forces of nature through
work.
5. WAR AS ANACHRONISM
The way hunting, war and work merged into
each other, makes it impossible to separate them chronologically. For thousands
of years, the age of hunting ran parallel to the age of war, as today the age
of war runs parallel to the age of work; but the center of gravity of
war'shifted and shifts continually. White originally hunting was at the center
of human activity, war took its place, and finally, work.
{p. 91} War, which was once necessary for
the .advancement of culture, lost its meaning and has become a dangerous
destroyer of culture. Today it is inventions that mark progress, not wars.
Today, humanity's deciding battles for
freedom play out in work.
In time, when the world war wilt fascinate
only historians, our turn of the century will be famous for the birth of
aviation.
In the era of war, hunting acted as
anachronism, so in the era of work, war acts as anachronism. But in this era,
every war is a civil war because it is directed toward fellow fighters and the
entire army of workers.
In
the era of work, the glorification of war is as untimely as the glorification
of hunting in the era of war. Originally, the
dragon and lion slayer were heroes; then it was the commander; finally, it is
the inventor. Lavoisier has contributed more to the human development than
Robespierre and Bonaparte put together.
As the hunter ruled the era of hunting, the
warrior in the era of war, the worker will rule in the era of work.
6. TECHNOLOGY
The era of work is divided into agriculture
and technology.
{p. 92} As a farmer, man is defensive
against nature - as technician he is offensive. ...
{p. 93} ... Through the population
increase, the situation is becoming increasingly desperate for the European. Despite. all previous
advances in technology, he is still in a miserable state. He has pushed back the ghosts of famine and
hypothermia - at the price of his freedom and leisure.
For the European, fruitful forced labor begins at age seven with
forced schooling, and ends, usually, with death. His childhood is poisoned
by his preparation for a life of fighting, which in the following decades
devours his time, personality, vitality and zest for life. Leisure is punished
by the death penalty. The average, asset-less European citizen has two choices:
either work to exhaustion, or starve to death, together with his children. The whip
of hunger drives him to continue to work, despite exhaustion, disgust and
bitterness.
The
European nations have made two political attempts at improving this wretched
state: colonial policy and socialism.
2. COLONIAL POLICY
The first form of colonial policy consists of conquest and settlement in thinly
populated areas of land by nations suffering from overpopulation. Emigration is
actually able to save nations from
{p. 94} overpopulation, and secure a
dignified existence for people who find the European hustle unbearable.
Emigration still offers millions of people an escape from European heU, and
should therefor be promoted in every way.
The second form of colonial policy consists of exploitation of warmer areas and colored
peoples. People of southern races
are roused from their golden leisure with European cannons and rifles, and forced to work in the service of Europe.
The poorer, but stronger North
systematically plunders the richer but weaker South; it steals the wealth,
freedom, and leisure, and uses them for its own wealth, freedom and Leisure.
Several European nations have this robbery
and slavery to thank for their prosperity, which enab es them to improve the
lives of their own workers.
It will fail in the long run: because the
inevitable outcome witI. be an enormous revolt of slaves, and Europeans will be
expelled from the colored colonies and Europe's tropical culture base will be
overthrown.
Even emigration is only a provisional
solution. Some colonies are now almost as overpopulated as their mothertands,
approaching a similar misery. The time must come when there are no more
deserted areas on earth.
By then, new ways have to be found to
counter the European doom.
{p. 95} I SOCIAL POLICY
The second effort to alleviate European
mass misery is socialism.
Socialism
will exorcise the European hell through even distribution of the workload and
earnings. ...
Most
slaves of Asian despots are freer than the "free" worker of
socialized tabor. ...
{p. 99} ... The galley-staves owe their liberation to modern ship technology,
while with the introduction of petroleum heating modern technology is beginning
to liberate the ship's fire stokers from their hellish profession.
The inventor who, by atomic destruction,
finds a practical substitute for coal will have done more for mankind than the
most successful reformer, because he will rescue millions of coat workers from
their inhumane existence and wipe out a large part of the
{p. 100} human workload, whereas today no
communist dictator could avoid condemning people to that life underground.
The chemist who succeeds in making wood
edible, would free the people from the yoke of famine, which has been
suppressing them longer and more cruelly than any human domination.
Neither ethics, nor art, nor religion, nor
politics will wipe out the biblical curse, but technology. Organic technology
-medicine, is expected to banish the woman's curse: "With painful labor
you will give birth to children." Inorganic technology is expected
to.banish the man's curse: "By the sweat of your brow you will eat your
bread."
In many respects, our age is similar to the
beginning of the Roman empire. At that time, the world hoped for salvation
through the empire's Pax Romana. The hoped-for change came, but from a
completely different direction. Not from the outside, but from within. Not by
politics, but religion. Not by Caesar
Augustus, but Jesus Christ.
We too are facing a world turn. Humanity today expects the socialist era to
be the dawn of the golden era. The hoped-for world change will come, maybe,
but not through politics, but by technology. Not by a revolutionary, but by an
inventor. Not through Lenin, but by
a man who may already be living nameless somewhere today and who will someday
succeed in liberating humanity from famine, frost and forced labor by opening
up new, unimagined energy sources. ...
{p. 112} ...Typical for the dynamic
attitude of our age is its male-European character. Nietzsche's male European
ethics are our time's protest against
the feminine-Asian morality of Christianity.
The
emancipation of women is also a symptom of the masculinization of our world, because it does not lead
the feminine type to power, but the masculine. White in the past the
feminine woman by her influence on the man participated in world leadership,
today "men" of both sexes
wield the scepter of economic and political power. The emancipation of
women signifies the triumph of the
"man-woman" over the real, feminine woman; it does not lead to the victory, but to the
abolition of women. The "lady" is already extinct: the
"woman" should follow her. Through emancipation, the female sex,
which has been partially excluded, is being mobilized for the technological war
and placed in the army of tabor.
The emancipation
of Asians takes place under the same conditions as the emancipation of women;
it is a symptom of the Europeanization of our world: because it does not lead
the Asian type to victory,
{p. 113} but the European. While in the
past the Asian spirit dominated Europe through Christianity, today white and
colored Europeans share world domination. The so called Orient's Awakening means the triumph of the yellow European over
the true Oriental; it does not lead to
the victory, but to the destruction of Asian culture. Where the blood of Asia
triumphs in the East, the spirit of Europe wins with it: the masculine, hard,
dynamic, purposeful, active, rational mind. In order to participate in
progress, Asia must replace its harmonious soul and culture with the European. The emancipation of the Asians means their
entry into the European -American army of work and their mobilization for
the war of technology. After its
completion, Asia will again be Asian, and women will be able to be feminine
again: then Asia and women will educate the world in a purer harmony. Until, then, however, Asians will have to
wear the European uniform, women the male.
5. CHRISTIANITY AND KNIGHTHOOD
Anyone
who understands culture as harmony with nature must call our era barbaric;
anyone who understands culture as confrontation with nature recognizes the
specific, masculine-European form of our culture.
The Christian-Asian origin of European ethics made us misunderstand the ethical
value of the progress of technology; it
is only under the perspective of Nietzsche that the heroic-ascetic struggle of
the technological age for salvation through mind and work appears as good and
noble.
The virtues of the technological age are,
above all: energy, perseverance, bravery, renunciation,
{p. 114} self -control and solidarity. These
qualities steel the soul to the bloodless, hard fight of social work. ...
From the Christian morality, the ethic of
work will take over the spirit of pacifism and socialism: because only peace is
productive for technological progress, and war is destructive, and because only
the social spirit of cooperation of all creators can lead to technology's
victory over nature.
6. THE BUDDHIST DANGER
Any passivist and hostile propaganda
against the technological and industrial development is treason against the army
of the European work force: because it is a call for retreat and desertion
during the deciding campaign. Totstoians
and neo-Buddhists are guilty of this cultural crime: they challenge mankind to
surrender to nature shortly before the final victory, to evacuate the
terrain conquered by technology and voluntarily
return to the primitiveness of agricutture and cattle breeding. Tired of
the battle, they want Europe to live a poor, childish existence instead of
creating a new world
{p. 115} through the highest application of
the mind, will and muscles. ...
Buddhism
would suffocate technology, and with it, the spirit of Europe.
Europe should remain true to its mission
and never deny the roots of its nature: heroism and rationalism, Germanic will
and Hellenistic spirit. Because the miracle that is Europe arose from the
marriage of these two elements. The blind drive of the Nordic barbarians became
seeing and fruitful through contact with the spiritual culture of the middle
European nations: so, warriors became thinkers, heroes became inventors.
{p. 116} mental clarity; Asia's passivism
threatens its mate energy. Only if Europe resists these temptations and dangers
and remembers its Hellenic and Germanic ideals, wilt it be able to fight the
battle of technology to the end, to redeem itself and the world.
{p. 117} IX. STINNES AND KRASSIN
1. ECONOMIC STATES
Stinnes
is the leader of the capitalist economy of Germany - Krassin is the Leader of
the communist economy of Russia. In the following
they are considered as exponents of capitalist and communist production, not as
personalities. ...
{p. 118} Capitalism and communism are just
as much related to one another as are Catholicism and Protestantism, which for
centuries thought of themselves as extreme opposites and fought bloodily. Not
their difference, but their kinship is the cause of the bitter hatred with
which they persecute each other. ...
The success speaks for Stinnes, against
Krassin: capitalist economy is flourishing, while the communist is at a standstill.
To deduce the value of the two systems from this statement would be simply
unfair. For it must not be overlooked under which circumstances Communism took
over and led the Russian economy: after a military-, political-and social
collapse, after the toss of important industrial areas, in a fight against the
whole world, under
{p. 119} pressure of years of a blockade,
continuous civil war and passive resistance by farmers, civilians and
intelligentsia; to this was added the catastrophic crop failure. If one
considers atI. these circumstances, as well as the lower organizational talent
and education of the Russian people, one can only marvel that some of the
Russian industry has survived.
To compare the failure of the five-year old communism with the success of the
mature capitalism under these circumstances, would be just as unfair as
comparing a newborn child to an adult man and then determining that the child
was is idiot - while in him, maybe, sleeps a genius.
Even
if communism in Russia collapses, it would be equally naive to declare the
revolution a thing of the past -just as it would
have been foolish after the collapse of the Hussite movement to believe the
reformation was over: because after a few decades Luther appeared and led many
of the Hussite ideas to victory. ...
{p. 120} ... The main technical advantage of communism
lies in the fact that it has the
opportunity to combine all the productive forces and natural resources of its
economic area and to rationally use them according to a uniform plan. ...
{p. 121} ... Capitalism will fail, not because of its technical, but because of its
ethical defects.
{p. 122} ... The labor state is introducing
the same reforms in the labor army: it proclaims mandatory labor, nationalizes
the industry, bans private enterprise, replaces the private entrepreneurs with
state-appointed directors and glorifies work as a moral duty.
The future belongs to Krassin - the Russian experiment will decide today's
economy. That is why it is in the best interest of the whole world not only
not to disturb this experiment, but to
strongly support it. ...
Capitalism
corresponds to the mercenary army in the age of war - communism to the people's
army. ...
{p. 123} ... Stinnes and Krassin are both commanders of mighty labor forces fighting
against the common enemy: the Nordic nature. ...
{p. 125} ... Krassin realized that it is necessary for communism to learn from
capitalism. That is why he recently promoted the private initiative,
appointing to heads of state-owned enterprises energetic and expert engineers
with the broadest authority and profit sharing, and brought back part of the displaced industrialists; finally, he
supports the weak engine of idealism with egoism, ambition and coercion, and
through this mixed system seeks to increase the work performance of the Russian
proletariat. ...
{p. 131} Popper-Lynkeus has designed an ideal program for the development of the
labor state in his work, "A Guaranteed Subsistence for All". He
demands that compulsory military service
be replaced by compulsory labor service. This would last more years and
would enable the state to guarantee to
all its members a minimum of food, housing, clothing, heating and medical care
throughout their lives. This program could end the misery and worry and at the
same time the dictatorship of the capitalists and proletarians. ...
{p. 137} ... The course of the Russian revolution has shown where ethical
demands lead, if they are blind to technological needs. The course of the
World War has shown where technological advances lead, when they are blind to
ethical needs. ...
{p. 138} ... While Europe is expanding the labor state, it must never forget to prepare
the culture state: teachers and priests, artists and writers, prepare the
people for a great feast that is the goal of technology. ...
{p. 141} Marx, the herald of the future
state and Nietzsche, the herald of the superhuman, are both romantics of the
future. They lay paradise neither in the past, nor in the distance, nor in the
occult, but in the future. ...
{p. 146} Today, staying European is not
just a fate, but also a responsible task, on the solution of which depends the
future of each and every one of us.
Pacifism
is the only "realpolitik" in Europe today.
Hoping for salvation through war is giving in to romantic illusions. ...
{p. 157} ... All pacifists are opponents of
the war of conquest; the way to combat it is clear: mutual commitment of states to a common defense against peace-breakers.
In the future, such an organization, which
the League of Nations is planning through the Guarantee Pact, will protect
nations from wars of conquest and at the same time spare them individual
defensive actions. ...
{p. 158} ... Conservative pacifism is centered in the Geneva league of Nations -
revolutionary pacifism in the Moscow Treaty.
Geneva pacifism wants to maintain peace
without eliminating the weapons that threaten to lead to a future war; Moscow pacifism wants to accelerate the
international explosion in order to secure peace for the future. ...
{p. 159} The two most difficult peace
problems of the future: The Indian and the Australian problem. In the Indian
question, (which is a special case of the general colonial issue) the will of
the Indian nation for political independence and the will of the UK to keep it
in its union are seemingly irreconcilable. This situation tempts the Asian (and
semi-Asian) peoples to one day unite with India in a great war of liberation.
The
Australian question (which is a special case of the Pacific immigration issue)
revolves around the lockout of the Mongols from the
Anglo-Saxon settlements. The strong population
growth of the Mongols is not proportionate to their lack of settlement areas and
threatens to one day cause an explosion in the Pacific Ocean, if a valve is not
opened. On the other hand, the white
Australians know that admittance of the Mongols would soon push them into a
minority. Which solution finds this problem, once China is as armed as
Japan, is unclear.
The peaceful solution to these world problems
is a very difficult task for the British, Asian and Australian pacifists.
However, European pacifists must clearly
recognize that a violent solution to these questions is more likely than a
peaceful one - but that they lack the power and the influence to prevent these
threatening wars.
This insight clarifies the mission of
European pacifism: he does not have the power to pacify the globe - but it does
have the power to give permanent peace
to Europe by solving the European question
{p. 160} and by preventing his part of the earth from getting involved in the Asian and
Pacific conflicts. ...
{p. 162} ... The Russian question is rooted in the fact that there is a world power on the open border with
Europe, whose leaders' goal it is to violently overthrow the existing European
system. In order to achieve this goal, they support the social irredenta of
Europe with money and hope to follow up
with Soviet troops after the outbreak of a European revolution. ...
{p. 163} ... The "Pan-Europa Program" is the only way to prevent these two
threats with real political means and to ensure European peace.
Its goal is:
1. Securing
inner-European peace through a pa-nEuropean arbitration agreement, guarantee
pact, customs union and minority protection.
2. Securing peace with Russia through a
panEuropean alliance, through mutual recognition, noninterference and border
guarantee, joint disarmament and economic cooperation, as well as by reducing
social oppression.
3. Securing peace with Britain, America and
East Asia through arbitration agreements and regional reform of the League of
Nations
The Pan-Europa
Program is the only possible solution to the European border problem. The
incompatibility of all national aspirations, as well as the tension between
geographic -strategic, historical-economic and national borders in Europe makes
a fair border management impossible. A change of the borders would eliminate
old injustices, but put new ones in their place.
Therefore, a solution of the European
border problem is only possible by turning it off -
The two elements of the solution are:
{p. 164} A. The conservative element of territorial status quo, which stabilizes
the existing borders and thus prevents an impending war.
B. The revolutionary element of gradual elimination of borders in
strategic, economic and national ways that destroy the possibility of
future wars.
This securing
of the borders, combined with their dismantling, preserves the formal
organization of Europe, while changing the west.
In this way it secures the present and
future peace, as well as the economic and national development of Europe.
The other European danger of war is the
Russian one. On the one hand, Russian militarization springs from fear of an
anti-Bolshevik invasion supported by Europe - on the other, the will to launch
an aggressive war against Europe in the name of social liberation. ...
{p. 165} ... It is a delusion of many pacifists to see the safe way to peace in
their own disarmament. Under certain circumstances, peace demands disarmament
- but in other circumstances, armament. For example, if England and Belgium had strong armies in 1914, the British mediation
proposal would have been more likely to be accepted shortly before the
catastrophe. ...
Peace
with England, whose policy is stable and pacifist, can be based on treaties -
peace with Russia, which is in a revolution and does not deny its war plans
against the European system, needs military security. ...
{p. 168} 7. PROMOTING THE IDEA OF PEACE
n addition to fighting for its foreign
policy peace program, the pacifist should not miss the opportunity to promote
international cooperation and understanding.
This determines the attitude of pacifism to
the League of Nations.
Today's
League of Nations is very imperfect as a peace institution; above all, it is heavily burdened
by the inheritance of the war that gave birth to it. It is weak,
unarticulated, unreliable; it is unfinished as long as the United States,
Germany and Russia are absent from it. Nevertheless, the Geneva League of
Nations is the first draft of an
international world organization that is to replace the current anarchy of the
nations.
It has this immense advantage over all
better institutions, which are only projects.
Therefore, every pacifist must support the weak,
frail, embryonic League of Nations; he should criticize it, but not fight it;
work on its transformation, but not on its destruction.
Every
pacifist should help eliminate the stupid hatred between nations, which harms everyone and does no good. He can do this best by spreading the truth and combating malicious and uneducated hate
speech. ...
{p. 170} ... Just as enlightenment ended witch-burning, torture and slavery - so
will it someday end war, the remnant of a barbaric age of mankind. ...
{p. 174} ... The goal of pacifism is not the abolition of combat, but the
refinement, sublimation and modernization of its methods. ...
{p. 176} The industrialists, who long for war for the profits, should be
reminded that at the end of the next European war is Bolshevism. They can expect expropriation, if not the
gallows. ...
{p. 179} ... Everyone is a hero who sacrifices his own interest for his ideal: the
greater the sacrifice, the greater the heroism. ...
END
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