Quotes from Mein Kampf

This page contains a collection of selected quotes and excerpts from the book Mein Kampf by Adolf Hitler

The purpose here is to provide a short but accurate picture of the book itself. The list of pages that show up on Google when you search for "mein kampf quotes" are incomplete and purposely stuffed full of non-sensical "angry Hitler" bits taken out of context that don't represent the contents of the book at all thus misleading any potential readers. Anyone who is interested in reading Mein Kampf for the first time, should decide here if it is worth reading the entire, two volume and almost 600 page book after reading these excerpts.

German-Austria must be restored to the great German Motherland. And not indeed on any grounds of economic calculation whatsoever. No, no. Even if the union were a matter of economic indifference, and even if it were to be disadvantageous from the economic standpoint, still it ought to take place. People of the same blood should be in the same REICH. Mein Kampf 10
Though I then rebelled against it as too hard a fate, I am grateful that I was thrown into a world of misery and poverty and thus came to know the people for whom I was afterwards to fight. Mein Kampf 25
One can be proud of one's people only if there is no class left of which one need to be ashamed. When one half of a nation is sunk in misery and worn out by hard distress, or even depraved or degenerate, that nation presents such an unattractive picture that nobody can feel proud to belong to it. It is only when a nation is sound in all its members, physically and morally, that the joy of belonging to it can properly be intensified to the supreme feeling which we call national pride. But this pride, in its highest form, can be felt only by those who know the greatness of their nation. Mein Kampf
The spirit of nationalism and a feeling for social justice must be fused into one sentiment in the hearts of the youth. Then a day will come when a nation of citizens will arise which will be welded together through a common love and a common pride that shall be invincible and indestructible for ever. Mein Kampf
Posterity will not remember those who pursued only their own individual interests, but it will praise those heroes who renounced their own happiness. Mein Kampf
On this point it may be asserted that the greatest and most enduring successes in history are mostly those which were least understood at the beginning, because they were in strong contrast to public opinion and the views and wishes of the time. Mein Kampf
Those who have a knowledge of human nature know that nobody likes to be considered a fool among his associates; and in certain circles honesty is taken as an index of stupidity. Mein Kampf
The authority of the State can never be an end in itself; for, if that were so, any kind of tyranny would be inviolable and sacred.
If a government uses the instruments of power in its hands for the purpose of leading a people to ruin, then rebellion is not only the right but also the duty of every individual citizen. 85
He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Mein Kampf
Any renovation which is really beneficial to human progress will always have to begin its constructive work at the level where the last stones of the structure have been laid. Mein Kampf
In this world is not the creative act of the genius always a protest against the inertia of the mass? Mein Kampf
Man has become great through perpetual struggle. In perpetual peace his greatness must decline. Mein Kampf 119

General Philosophy

One has good grounds to be suspicious in regard to any new idea, or any doctrine or philosophy, any political or economical movement, which tries to deny everything that the past has produced or to present it as inferior and worthless. Any renovation which is really beneficial to human progress will always have to begin its constructive work at the level where the last stones of the structure have been laid. It need not blush to utilize those truths which have already been established; for all human culture, as well as man himself, is only the result of one long line of development, where each generation has contributed but one stone to the building of the whole structure. The meaning and purpose of revolutions cannot be to tear down the whole building but to take away what has not been well fitted into it or is unsuitable, and to rebuild the free space thus caused, after which the main construction of the building will be carried on.
Thus alone will it be possible to talk of human progress; for otherwise the world would never be free of chaos, since each generation would feel entitled to reject the past and to destroy all the work of the past, as the necessary preliminary to any new work of its own. Mein Kampf 218
The human spirit cannot climb upwards without taking successive steps. For every step upwards it needs the foundation of what has been constructed before--the past--which in, the comprehensive sense here employed, can have been laid only in a general civilization. All thinking originates only to a very small degree in personal experience. The largest part is based on the accumulated experiences of the past. The general level of civilization provides the individual, who in most cases is not consciously aware of the fact, with such an abundance of preliminary knowledge that with this equipment he can more easily take further steps on the road of progress. Adolf Hitler. Mein Kampf (Nation and Race)
The PSYCHE of the broad masses is accessible only to what is strong and uncompromising. Like a woman whose inner sensibilities are not so much under the sway of abstract reasoning but are always subject to the influence of a vague emotional longing for the strength that completes her being, and who would rather bow to the strong man than dominate the weakling--in like manner the masses of the people prefer the ruler to the suppliant and are filled with a stronger sense of mental security by a teaching that brooks no rival than by a teaching which offers them a liberal choice. 41
Of course the essential traits of the individual character are already there fundamentally before any education takes place. A person who is fundamentally egoistic will always remain fundamentally egoistic, and the idealist will always remain fundamentally an idealist. Besides those, however, who already possess a definite stamp of character there are millions of people with characters that are indefinite and vague. The born delinquent will always remain a delinquent, but numerous people who show only a certain tendency to commit criminal acts may become useful members of the community if rightly trained; whereas, on the other hand, weak and unstable characters may easily become evil elements if the system of education has been bad. 342
The knights of the pen and the literary snobs of to-day should be made to realize that the great transformations which have taken place in this world were never conducted by a goosequill. No. The task of the pen must always be that of presenting the theoretical concepts which motivate such changes. The force which has ever and always set in motion great historical avalanches of religious and political movements is the magic power of the spoken word.
The broad masses of a population are more amenable to the appeal of rhetoric than to any other force. All great movements are popular movements. They are the volcanic eruptions of human passions and emotions, stirred into activity by the ruthless Goddess of Distress or by the torch of the spoken word cast into the midst of the people. In no case have great movements been set afoot by the syrupy effusions of aesthetic littérateurs and drawing-room heroes.
The doom of a nation can be averted only by a storm of glowing passion; but only those who are passionate themselves can arouse passion in others. It is only through the capacity for passionate feeling that chosen leaders can wield the power of the word which, like hammer blows, will open the door to the hearts of the people.
He who is not capable of passionate feeling and speech was never chosen by Providence to be the herald of its will. Therefore a writer should stick to his ink-bottle and busy himself with theoretical questions if he has the requisite ability and knowledge. He has not been born or chosen to be a leader. 94
Few teachers realize that the purpose of teaching history is not the memorizing of some dates and facts, that the student is not interested in knowing the exact date of a battle or the birthday of some marshal or other, and not at all--or at least only very insignificantly--interested in knowing when the crown of his fathers was placed on the brow of some monarch. These are certainly not looked upon as important matters.
To study history means to search for and discover the forces that are the causes of those results which appear before our eyes as historical events. The art of reading and studying consists in remembering the essentials and forgetting what is not essential. Mein Kampf 17
By helping to lift the human being above the level of mere animal existence, Faith really contributes to consolidate and safeguard its own existence. Taking humanity as it exists today and taking into consideration the fact that the religious beliefs which it generally holds and which have been consolidated through our education, so that they serve as moral standards in practical life, if we should now abolish religious teaching and not replace it by anything of equal value the result would be that the foundations of human existence would be seriously shaken. We may safely say that man does not live merely to serve higher ideals, but that these ideals, in their turn, furnish the necessary conditions of his existence as a human being. And thus the circle is closed. Mein Kampf
Reading is not an end in itself, but a means to an end. Its chief purpose is to help towards filling in the framework which is made up of the talents and capabilities that each individual possesses. Thus each one procures for himself the implements and materials necessary for the fulfilment of his calling in life, no matter whether this be the elementary task of earning one's daily bread or a calling that responds to higher human aspirations. Such is the first purpose of reading. And the second purpose is to give a general knowledge of the world in which we live. In both cases, however, the material which one has acquired through reading must not be stored up in the memory on a plan that corresponds to the successive chapters of the book; but each little piece of knowledge thus gained must be treated as if it were a little stone to be inserted into a mosaic, so that it finds its proper place among all the other pieces and particles that help to form a general world-picture in the brain of the reader. Otherwise only a confused jumble of chaotic notions will result from all this reading. That jumble is not merely useless, but it also tends to make the unfortunate possessor of it conceited. For he seriously considers himself a well-educated person and thinks that he understands something of life. He believes that he has acquired knowledge, whereas the truth is that every increase in such 'knowledge' draws him more and more away from real life, until he finally ends up in some sanatorium or takes to politics and becomes a parliamentary deputy. Mein Kampf 36
The masses are first set in motion, along a definite direction, by men of superior talents; but then these masses once in motion are like a flywheel inasmuch as they sustain the momentum and steady balance of the offensive. Mein Kampf
The great masses of a nation are not composed of philosophers. For the masses of the people, especially faith is absolutely the only basis of a moral outlook on life. The various substitutes that have been offered have not shown any results that might warrant us in thinking that they might usefully replace the existing denominations. But if religious teaching and religious faith were once accepted by the broad masses as active forces in their lives, then the absolute authority of the doctrines of faith would be the foundation of all practical effort. There may be a few hundreds of thousands of superior men who can live wisely and intelligently without depending on the general standards that prevail in everyday life, but the millions of others cannot do so. Mein Kampf
It is true that a man can be trained to a certain amount of mechanical dexterity, just as a poodle can be taught incredible tricks by a clever master. But such training does not bring the animal to use his intelligence in order to carry out those tricks. And the same holds good in regard to man. It is possible to teach men, irrespective of talent or no talent, to go through certain scientific exercises, but in such cases the results are quite as inanimate and mechanical as in the case of the animal. It would even be possible to force a person of mediocre intelligence, by means of a severe course of intellectual drilling, to acquire more than the average amount of knowledge; but that knowledge would remain sterile. The result would be a man who might be a walking dictionary of knowledge but who will fail miserably on every critical occasion in life and at every juncture where vital decisions have to be taken. Such people need to be drilled specially for every new and even most insignificant task and will never be capable of contributing in the least to the general progress of mankind. Knowledge that is merely drilled into people can at best qualify them to fill government positions under our present regime. 353
Every national body is made up of three main classes. At one extreme we have the best of the people, taking the word 'best' here to indicate those who are highly endowed with the civic virtues and are noted for their courage and their readiness to sacrifice their private interests. At the other extreme are the worst dregs of humanity, in whom vice and egotistic interests prevail. Between these two extremes stands the third class, which is made up of the broad middle stratum, who do not represent radiant heroism or vulgar vice.
The stages of a nation's rise are accomplished exclusively under the leadership of the best extreme. Mein Kampf 424
I am firmly convinced to-day that, generally speaking, it is in youth that men lay the essential groundwork of their creative thought, wherever that creative thought exists. I make a distinction between the wisdom of age--which can only arise from the greater profundity and foresight that are based on the experiences of a long life--and the creative genius of youth, which blossoms out in thought and ideas with inexhaustible fertility, without being able to put these into practice immediately, because of their very superabundance. These furnish the building materials and plans for the future; and it is from them that age takes the stones and builds the edifice, unless the so-called wisdom of the years may have smothered the creative genius of youth. Mein Kampf 26

Weimar Republic

DURING THE boisterous years of my youth nothing used to damp my wild spirits so much as to think that I was born at a time when the world had manifestly decided not to erect any more temples of fame except in honour of business people and State officials. The tempest of historical achievements seemed to have permanently subsided, so much so that the future appeared to be irrevocably delivered over to what was called peaceful competition between the nations. This simply meant a system of mutual exploitation by fraudulent means, the principle of resorting to the use of force in self-defence being formally excluded. Individual countries increasingly assumed the appearance of commercial undertakings, grabbing territory and clients and concessions from each other under any and every kind of pretext. And it was all staged to an accompaniment of loud but innocuous shouting. This trend of affairs seemed destined to develop steadily and permanently. Having the support of public approbation, it seemed bound eventually to transform the world into a mammoth department store. In the vestibule of this emporium there would be rows of monumental busts which would confer immortality on those profiteers who had proved themselves the shrewdest at their trade and those administrative officials who had shown themselves the most innocuous. Mein Kampf 138
The great majority of a nation is so feminine in its character and outlook that its thought and conduct are ruled by sentiment rather than by sober reasoning. This sentiment, however, is not complex, but simple and consistent. It is not highly differentiated, but has only the negative and positive notions of love and hatred, right and wrong, truth and falsehood. Its notions are never partly this and partly that. English propaganda especially understood this in a marvellous way and put what they understood into practice. They allowed no half-measures which might have given rise to some doubt. Mein Kampf
I was able to understand their [fellow workers] position fully. They were dissatisfied with their lot and cursed the fate which had hit them so hard. They hated their employers, whom they looked upon as the heartless administrators of their cruel destiny. Often they used abusive language against the public officials, whom they accused of having no sympathy with the situation of the working people. They made public protests against the cost of living and paraded through the streets in defence of their claims. At least all this could be explained on reasonable grounds. But what was impossible to understand was the boundless hatred they expressed against their own fellow citizens, how they disparaged their own nation, mocked at its greatness, reviled its history and dragged the names of its most illustrious men in the gutter.
This hostility towards their own kith and kin, their own native land and home was as irrational as it was incomprehensible. It was against Nature. 56
[Listening to Social Democrats] But all that I heard had the effect of arousing the strongest antagonism in me. Everything was disparaged--the nation, because it was held to be an invention of the 'capitalist' class (how often I had to listen to that phrase!); the Fatherland, because it was held to be an instrument in the hands of the bourgeoisie for the exploitation of' the working masses; the authority of the law, because that was a means of holding down the proletariat; religion, as a means of doping the people, so as to exploit them afterwards; morality, as a badge of stupid and sheepish docility. There was nothing that they did not drag in the mud.
... During those days of mental anguish and deep meditation I saw before my mind the ever-increasing and menacing army of people who could no longer be reckoned as belonging to their own nation. 40
But the features that contributed most to estrange me from the Social Democratic movement was its hostile attitude towards the struggle for the conservation of Germanism in Austria, its lamentable cocotting with the Slav 'comrades', who received these approaches favourably as long as any practical advantages were forthcoming but otherwise maintained a haughty reserve, thus giving the importunate mendicants the sort of answer their behaviour deserved. 38
But what are Schiller, Goethe and Shakespeare when confronted with the heroes of our modern German literature? Old and frowsy and outmoded and finished. For it was typical of this epoch that not only were its own products bad but that the authors of such products and their backers reviled everything that had really been great in the past. This is a phenomenon that is very characteristic of such epochs. The more vile and miserable are the men and products of an epoch, the more they will hate and denigrate the ideal achievements of former generations. What these people would like best would be completely to destroy every vestige of the past, in order to do away with that sole standard of comparison which prevents their own daubs from being looked upon as art. Therefore the more lamentable and wretched are the products of each new era, the more it will try to obliterate all the memorials of the past. But any real innovation that is for the benefit of mankind can always face comparison with the best of what has gone before; and frequently it happens that those monuments of the past guarantee the acceptance of those modern productions. There is no fear that modern productions of real worth will look pale and worthless beside the monuments of the past. What is contributed to the general treasury of human culture often fulfils a part that is necessary in order to keep the memory of old achievements alive, because this memory alone is the standard whereby our own works are properly appreciated. Only those who have nothing of value to give to the world will oppose everything that already exists and would have it destroyed at all costs. Mein Kampf 217
In this focus where the greatest varieties of nationality had converged it was quite clear and open to everybody to see that the German pacifist was always and exclusively the one who tried to consider the interests of his own nation objectively; but you could never find a Jew who took a similar attitude towards his own race. Furthermore, I found that only the German Socialist is 'international' in the sense that he feels himself obliged not to demand justice for his own people in any other manner than by whining and wailing to his international comrades. Nobody could ever reproach Czechs or Poles or other nations with such conduct. In short, even at that time, already I recognized that this evil is only partly a result of the doctrines taught by Socialism, Pacifism, etc., but mainly the result of our totally inadequate system of education, the defects of which are responsible for the lack of devotion to our own national ideals. Mein Kampf 100
We may regard it as a great stroke of fortune for the German nation that its period of lingering suffering was so suddenly curtailed and transformed into such a terrible catastrophe. For if things had gone on as they were the nation would have more slowly, but more surely, gone to ruin. The disease would have become chronic; whereas, in the acute form of the disaster, it at least showed itself clearly to the eyes of a considerable number of observers. It was not by accident that man conquered the black plague more easily than he conquered tuberculosis. The first appeared in terrifying waves of death that shook the whole of mankind, the other advances insidiously; the first induces terror, the other gradual indifference. The result is, however, that men opposed the first with all the energy they were capable of, whilst they try to arrest tuberculosis by feeble means. Thus man has mastered the black plague, while tuberculosis still gets the better of him.
The same applies to diseases in nations. So long as these diseases are not of a catastrophic character, the population will slowly accustom itself to them and later succumb. It is then a stroke of luck--although a bitter one--when Fate decides to interfere in this slow process of decay and suddenly brings the victim face to face with the final stage of the disease. More often than not the result of a catastrophe is that a cure is at once undertaken and carried through with rigid determination. Mein Kampf 197
In the case of syphilis especially the attitude of the State and public bodies was one of absolute capitulation. To combat this state of affairs something of far wider sweep should have been undertaken than was really done. The discovery of a remedy which is of a questionable nature and the excellent way in which it was placed on the market were only of little assistance in fighting such a scourge. Here again the only course to adopt is to attack the disease in its causes rather than in its symptoms. But in this case the primary cause is to be found in the manner in which love has been prostituted. Even though this did not directly bring about the fearful disease itself, the nation must still suffer serious damage thereby, for the moral havoc resulting from this prostitution would be sufficient to bring about the destruction of the nation, slowly but surely. This Judaizing of our spiritual life and mammonizing of our natural instinct for procreation will sooner or later work havoc with our whole posterity. For instead of strong, healthy children, blessed with natural feelings, we shall see miserable specimens of humanity resulting from economic calculation. For economic considerations are becoming more and more the foundations of marriage and the sole preliminary condition of it. And love looks for an outlet elsewhere. Mein Kampf 207
That the masses of the people should thus estimate the causes of Germany's downfall is quite understandable. But the fact that intelligent sections of the community regard the German collapse primarily as an economic catastrophe, and consequently think that a cure for it may be found in an economic solution, seems to me to be the reason why hitherto no improvement has been brought about. No improvement can be brought about until it be understood that economics play only a second or third role, while the main part is played by political, moral and racial factors. Only when this is understood will it be possible to understand the causes of the present evil and consequently to find the ways and means of remedying them. Mein Kampf 192
There were millions and millions of workmen who began by being hostile to the Social Democratic Party; but their defences were repeatedly stormed and finally they had to surrender. Yet this defeat was due to the stupidity of the bourgeois parties, who had opposed every social demand put forward by the working class. The short-sighted refusal to make an effort towards improving labour conditions, the refusal to adopt measures which would insure the workman in case of accidents in the factories, the refusal to forbid child labour, the refusal to consider protective measures for female workers, especially expectant mothers--all this was of assistance to the Social Democratic leaders, who were thankful for every opportunity which they could exploit for forcing the masses into their net. Our bourgeois parties can never repair the damage that resulted from the mistake they then made. For they sowed the seeds of hatred when they opposed all efforts at social reform. And thus they gave, at least, apparent grounds to justify the claim put forward by the Social Democrats--namely, that they alone stand up for the interests of the working class.
And this became the principal ground for the moral justification of the actual existence of the Trades Unions, so that the labour organization became from that time onwards the chief political recruiting ground to swell the ranks of the Social Democratic Party.
The Social Democrats understood the enormous importance of the Trades Union movement. They appropriated it as an instrument and used it with success, while the bourgeois parties failed to understand it and thus lost their political prestige. They thought that their own arrogant VETO would arrest the logical development of the movement and force it into an illogical position. But it is absurd and also untrue to say that the Trades Union movement is in itself hostile to the nation. The opposite is the more correct view. If the activities of the Trades Union are directed towards improving the condition of a class, and succeed in doing so, such activities are not against the Fatherland or the State but are, in the truest sense of the word, national. In that way the trades union organization helps to create the social conditions which are indispensable in a general system of national education. It deserves high recognition when it destroys the psychological and physical germs of social disease and thus fosters the general welfare of the nation. 44
But at the same time everybody who is not blind to facts must admit that all this should be attributed to a characteristic under which we Germans have all been doomed to suffer. This characteristic shows itself in our objective way of regarding our own nationality, as if it were something that lay outside of us.
While the Czech priest adopted a subjective attitude towards his own people and only an objective attitude towards the Church, the German parish priest showed a subjective devotion to his Church and remained objective in regard to his nation. It is a phenomenon which, unfortunately for us, can be observed occurring in exactly the same way in thousands of other cases.
It is by no means a peculiar inheritance from Catholicism; but it is something in us which does not take long to gnaw the vitals of almost every institution, especially institutions of State and those which have ideal aims. Take, for example, the attitude of our State officials in regard to the efforts made for bringing about a national resurgence and compare that attitude with the stand which the public officials of any other nation would have taken in such a case. Or is it to be believed that the military officers of any other country in the world would refuse to come forward on behalf of the national aspirations, but would rather hide behind the phrase 'Authority of the State', as has been the case in our country during the last five years and has even been deemed a meritorious attitude? Or let us take another example. In regard to the Jewish problem, do not the two Christian denominations take up a standpoint to-day which does not respond to the national exigencies or even the interests of religion? Consider the attitude of a Jewish Rabbi towards any question, even one of quite insignificant importance, concerning the Jews as a race, and compare his attitude with that of the majority of our clergy, whether Catholic or Protestant.
We observe the same phenomenon wherever it is a matter of standing up for some abstract idea.
'Authority of the State', 'Democracy', 'Pacifism', 'International Solidarity', etc., all such notions become rigid, dogmatic concepts with us; and the more vital the general necessities of the nation, the more will they be judged exclusively in the light of those concepts.
This unfortunate habit of looking at all national demands from the viewpoint of a pre-conceived notion makes it impossible for us to see the subjective side of a thing which objectively contradicts one's own doctrine. It finally leads to a complete reversion in the relation of means to an end. Any attempt at a national revival will be opposed if the preliminary condition of such a revival be that a bad and pernicious regime must first of all be overthrown; because such an action will be considered as a violation of the 'Authority of the State'. In the eyes of those who take that standpoint, the 'Authority of the State' is not a means which is there to serve an end but rather, to the mind of the dogmatic believer in objectivity, it is an end in itself; and he looks upon that as sufficient apology for his own miserable existence. Such people would raise an outcry, if, for instance, anyone should attempt to set up a dictatorship, even though the man responsible for it were Frederick the Great and even though the politicians for the time being, who constituted the parliamentary majority, were small and incompetent men or maybe even on a lower grade of inferiority; because to such sticklers for abstract principles the law of democracy is more sacred than the welfare of the nation. In accordance with his principles, one of these gentry will defend the worst kind of tyranny, though it may be leading a people to ruin, because it is the fleeting embodiment of the 'Authority of the State', and another will reject even a highly beneficent government if it should happen not to be in accord with his notion of 'democracy'.
In the same way our German pacifist will remain silent while the nation is groaning under an oppression which is being exercised by a sanguinary military power, when this state of affairs gives rise to active resistance; because such resistance means the employment of physical force, which is against the spirit of the pacifist associations. The German International Socialist may be rooked and plundered by his comrades in all the other countries of the world in the name of 'solidarity', but he responds with fraternal kindness and never thinks of trying to get his own back, or even of defending himself. And why? Because he is a--German.
Such conduct is not the manifestation of a malicious intent, nor is it the outcome of orders given from 'above', as we say; but such a lack of national grit and determination is due to defects in our educational system. For, instead of inculcating in the youth a lively sense of their German nationality, the aim of the educational system is to make the youth prostrate themselves in homage to the idea, as if the idea were an idol.
The education which makes them the devotees of such abstract notions as 'Democracy', 'International Socialism', 'Pacifism', etc., is so hard-and-fast and exclusive and, operating as it does from within outwards, is so purely subjective that in forming their general picture of outside life as a whole they are fundamentally influenced by these A PRIORI notions. But, on the other hand, the attitude towards their own German nationality has been very objective from youth upwards. The Pacifist--in so far as he is a German--who surrenders himself subjectively, body and soul, to the dictates of his dogmatic principles, will always first consider the objective right or wrong of a situation when danger threatens his own people, even though that danger be grave and unjustly wrought from outside. But he will never take his stand in the ranks of his own people and fight for and with them from the sheer instinct of self-preservation. Mein Kampf 99
More than any other State, the existence of the old Austria depended on a strong and capable Government. The Habsburg Empire lacked ethnical uniformity, which constitutes the fundamental basis of a national State and will preserve the existence of such a State even though the ruling power should be grossly inefficient. When a State is composed of a homogeneous population, the natural inertia of such a population will hold the Stage together and maintain its existence through astonishingly long periods of misgovernment and maladministration.
But the situation is utterly different in a country where the population is not homogeneous, where there is no bond of common blood but only that of one ruling hand. Should the ruling hand show signs of weakness in such a State the result will not be to cause a kind of hibernation of the State but rather to awaken the individualist instincts which are slumbering in the ethnological groups. These instincts do not make themselves felt as long as these groups are dominated by a strong central will-to-govern. The danger which exists in these slumbering separatist instincts can be rendered more or less innocuous only through centuries of common education, common traditions and common interests. The younger such States are, the more their existence will depend on the ability and strength of the central government. If their foundation was due only to the work of a strong personality or a leader who is a man of genius, in many cases they will break up as soon as the founder disappears; because, though great, he stood alone. But even after centuries of a common education and experiences these separatist instincts I have spoken of are not always completely overcome. They may be only dormant and may suddenly awaken when the central government shows weakness and the force of a common education as well as the prestige of a common tradition prove unable to withstand the vital energies of separatist nationalities forging ahead towards the shaping of their own individual existence. Mein Kampf
The fate of the German element in the Austrian State depended on its position in Parliament. Up to the time that universal suffrage by secret ballot was introduced the German representatives had a majority in the Parliament, though that majority was not a very substantial one. This situation gave cause for anxiety because the Social-Democratic fraction of the German element could not be relied upon when national questions were at stake. In matters that were of critical concern for the German element, the Social-Democrats always took up an anti-German stand because they were afraid of losing their followers among the other national groups. Already at that time--before the introduction of universal suffrage--the Social-Democratic Party could no longer be considered as a German Party. The introduction of universal suffrage put an end even to the purely numerical predominance of the German element. The way was now clear for the further 'de-Germanization' of the Austrian State. Mein Kampf 70
Our clever 'statesmen' were greatly amazed at this change of feeling. They never understood that as soon as man is called upon to struggle for purely material causes he will avoid death as best he can; for death and the enjoyment of the material fruits of a victory are quite incompatible concepts. The frailest woman will become a heroine when the life of her own child is at stake. And only the will to save the race and native land or the State, which offers protection to the race, has in all ages been the urge which has forced men to face the weapons of their enemies. Mein Kampf

Modern City

Everything that our modern age has contributed to the civilization of our great cities is absolutely deficient. All our towns are living on the glory and the treasures of the past. If we take away from the Munich of to-day everything that was created under Ludwig II we should be horror-stricken to see how meagre has been the output of important artistic creations since that time. One might say much the same of Berlin and most of our other great towns.
But the following is the essential thing to be noticed: Our great modem cities have no outstanding monuments that dominate the general aspect of the city and could be pointed to as the symbols of a whole epoch. Yet almost every ancient town had a monument erected to its glory. It was not in private dwellings that the characteristic art of ancient cities was displayed but in the public monuments, which were not meant to have a transitory interest but an enduring one. And this was because they did not represent the wealth of some individual citizen but the greatness and importance of the community. It was under this inspiration that those monuments arose which bound the individual inhabitants to their own town in a manner that is often almost incomprehensible to us to-day. What struck the eye of the individual citizen was not a number of mediocre private buildings, but imposing structures that belonged to the whole community. In contradistinction to these, private dwellings were of only very secondary importance indeed Mein Kampf
In our great modern cities the proletariat does not show much attachment to the place where it lives. This feeling results from the fact that their dwelling-place is nothing but an accidental abode, and that feeling is also partly due to the frequent change of residence which is forced upon them by social conditions. There is no time for the growth of any attachment to the town in which they live. But another reason lies in the cultural barrenness and superficiality of our modern cities. At the time of the German Wars of Liberation our German towns and cities were not only small in number but also very modest in size. The few that could really be called great cities were mostly the residential cities of princes; as such they had almost always a definite cultural value and also a definite cultural aspect. Those few towns which had more than fifty thousand inhabitants were, in comparison with modern cities of the same size, rich in scientific and artistic treasures. At the time when Munich had not more than sixty thousand souls it was already well on the way to become one of the first German centres of art. Nowadays almost every industrial town has a population at least as large as that, without having anything of real value to call its own. They are agglomerations of tenement houses and congested dwelling barracks, and nothing else. It would be a miracle if anybody should grow sentimentally attached to such a meaningless place. Nobody can grow attached to a place which offers only just as much or as little as any other place would offer, which has no character of its own and where obviously pains have been taken to avoid everything that might have any resemblance to an artistic appearance. Mein Kampf 219
The dimensions and quality of our public buildings to-day are in deplorable contrast to the edifices that represent private interests. If a similar fate should befall Berlin as befell Rome future generations might gaze upon the ruins of some Jewish department stores or joint-stock hotels and think that these were the characteristic expressions of the culture of our time. In Berlin itself, compare the shameful disproportion between the buildings which belong to the REICH and those which have been erected for the accommodation of trade and finance.
The credits that are voted for public buildings are in most cases inadequate and really ridiculous. They are not built as structures that were meant to last but mostly for the purpose of answering the need of the moment. No higher idea influenced those who commissioned such buildings. Mein Kampf 221
The community as such is not the dominant characteristic of our contemporary cities, and therefore it is not to be wondered at if the community does not find itself architecturally represented. Thus we must eventually arrive at a veritable civic desert which will at last be reflected in the total indifference of the individual citizen towards his own country.
This is also a sign of our cultural decay and general break-up. Our era is entirely preoccupied with little things which are to no purpose, or rather it is entirely preoccupied in the service of money. Therefore it is not to be wondered at if, with the worship of such an idol, the sense of heroism should entirely disappear. But the present is only reaping what the past has sown. Mein Kampf 221

Propaganda of the Press

It is not considered part of the purpose of this Press to inspire its readers with ideals which might help them to lift their minds above the sordid conditions of their daily lives; but, on the contrary, it panders to their lowest instincts. Among the lazy-minded and self-seeking sections of the masses this kind of speculation turns out lucrative. Mein Kampf
Whatever definition we may give of the term 'public opinion', only a very small part of it originates from personal experience or individual insight. The greater portion of it results from the manner in which public matters have been presented to the people through an overwhelmingly impressive and persistent system of 'information'. Mein Kampf
The more I became acquainted with the external forms of Social Democracy, the greater became my desire to understand the inner nature of its doctrines.
For this purpose the official literature of the Party could not help very much. In discussing economic questions its statements were false and its proofs unsound. In treating of political aims its attitude was insincere. Furthermore, its modern methods of chicanery in the presentation of its arguments were profoundly repugnant to me. Its flamboyant sentences, its obscure and incomprehensible phrases, pretended to contain great thoughts, but they were devoid of thought, and meaningless. One would have to be a decadent Bohemian in one of our modern cities in order to feel at home in that labyrinth of mental aberration, so that he might discover 'intimate experiences' amid the stinking fumes of this literary Dadism. These writers were obviously counting on the proverbial humility of a certain section of our people, who believe that a person who is incomprehensible must be profoundly wise. 48
These journalists were real virtuosos in the art of twisting facts and presenting them in a deceptive form. The theoretical literature was intended for the simpletons of the soi-disant intellectuals belonging to the middle and, naturally, the upper classes. The newspaper propaganda was intended for the masses.
This probing into books and newspapers and studying the teachings of Social Democracy reawakened my love for my own people. And thus what at first seemed an impassable chasm became the occasion of a closer affection.
Having once understood the working of the colossal system for poisoning the popular mind, only a fool could blame the victims of it. 41
Yet all this had its good side; because the more I came to know the individual leaders, or at least the propagandists, of Social Democracy, my love for my own people increased correspondingly. Considering the Satanic skill which these evil counsellors displayed, how could their unfortunate victims be blamed? 58
Urged by my own daily experiences, I now began to investigate more thoroughly the sources of the Marxist teaching itself. Its effects were well known to me in detail. As a result of careful observation, its daily progress had become obvious to me. And one needed only a little imagination in order to be able to forecast the consequences which must result from it. The only question now was: Did the founders foresee the effects of their work in the form which those effects have shown themselves to-day, or were the founders themselves the victims of an error? To my mind both alternatives were possible.
If the second question must be answered in the affirmative, then it was the duty of every thinking person to oppose this sinister movement with a view to preventing it from producing its worst results. But if the first question must be answered in the affirmative, then it must be admitted that the original authors of this evil which has infected the nations were devils incarnate. For only in the brain of a monster, and not that of a man, could the plan of this organization take shape whose workings must finally bring about the collapse of human civilization and turn this world into a desert waste.
Such being the case the only alternative left was to fight, and in that fight to employ all the weapons which the human spirit and intellect and will could furnish leaving it to Fate to decide in whose favour the balance should fall. 58
But what sort of pabulum was it that the German Press served up for the consumption of its readers in pre-War days? Was it not the worst virulent poison imaginable? Was not pacifism in its worst form inoculated into our people at a time when others were preparing slowly but surely to pounce upon Germany? Did not this self-same Press of ours in peace time already instil into the public mind a doubt as to the sovereign rights of the State itself, thereby already handicapping the State in choosing its means of defence? Was it not the German Press that under stood how to make all the nonsensical talk about 'Western democracy' palatable to our people, until an exuberant public was eventually prepared to entrust its future to the League of Nations? Was not this Press instrumental in bringing in a state of moral degradation among our people? Were not morals and public decency made to look ridiculous and classed as out-of-date and banal, until finally our people also became modernized?
The function of the so-called liberal Press was to dig the grave for the German people and REICH. No mention need be made of the lying Marxist Press. To them the spreading of falsehood is as much a vital necessity as the mouse is to a cat. Their sole task is to break the national backbone of the people, thus preparing the nation to become the slaves of international finance and its masters, the Jews.
And what measures did the State take to counteract this wholesale poisoning of the public mind? None, absolutely nothing at all. By this policy it was hoped to win the favour of this pest--by means of flattery, by a recognition of the 'value' of the Press, its 'importance', its 'educative mission' and similar nonsense. The Jews acknowledged all this with a knowing smile and returned thanks. Mein Kampf 204

Politics and Democracy

Generally speaking, the work of politicians is without significance for the following generation, because their temporary success was based on the expediency of avoiding all really great decisive problems and ideas which would be valid also for future generations.
To pursue ideals which will still be of value and significance for the future is generally not a very profitable undertaking and he who follows such a course is only very rarely understood by the mass of the people, who find beer and milk a more persuasive index of political values than far-sighted plans for the future, the realization of which can only take place later on and the advantages of which can be reaped only by posterity. Mein Kampf 180
Must not our parliamentary principle of government by numerical majority necessarily lead to the destruction of the principle of leadership?
Does anybody honestly believe that human progress originates in the composite brain of the majority and not in the brain of the individual personality?
The parliamentary principle of vesting legislative power in the decision of the majority rejects the authority of the individual and puts a numerical quota of anonymous heads in its place. In doing so it contradicts the aristrocratic principle, which is a fundamental law of nature 74

Philosophy of NSDAP Movement

The problem of restoring Germany's power is not a question of how can we manufacture arms but rather a question of how we can produce that spirit which enables a people to bear arms. Once this spirit prevails among a people then it will find a thousand ways, each of which leads to the necessary armament. But a coward will not fire even a single shot when attacked though he may be armed with ten pistols. For him they are of less value than a blackthorn in the hands of a man of courage. 277
It is the lack of will-power, and not the lack of arms, which renders us incapable of offering any serious resistance to-day. This defect is found everywhere among our people and prevents decisive action wherever risks have to be taken, as if any great action can be taken without also taking the risk. Quite unsuspectingly, a German General found a formula for this lamentable lack of the will-to-act when he said: "I act only when I can count on a 51 per cent probability of success." In that '51 per cent probability' we find the very root of the German collapse. The man who demands from Fate a guarantee of his success deliberately denies the significance of an heroic act. For this significance consists in the very fact that, in the definite knowledge that the situation in question is fraught with mortal danger, an action is undertaken which may lead to success. A patient suffering from cancer and who knows that his death is certain if he does not undergo an operation, needs no 51 per cent probability of a cure before facing the operation. And if the operation promises only half of one per cent probability of success a man of courage will risk it and would not whine if it turned out unsuccessful. 344
The People's State will have to fight for its existence. It will not gain or secure this existence by signing documents like that of the Dawes Plan. But for its existence and defence it will need precisely those things which our present system believes can be repudiated. The more worthy its form and its inner national being. the greater will be the envy and opposition of its adversaries. The best defence will not be in the arms it possesses but in its citizens. Bastions of fortresses will not save it, but the living wall of its men and women, filled with an ardent love for their country and a passionate spirit of national patriotism. 350
Ideas and philosophical systems as well as movements grounded on a definite spiritual foundation, whether true or not, can never be broken by the use of force after a certain stage, except on one condition: namely, that this use of force is in the service of a new idea or WELTANSCHAUUNG which burns with a new flame. Mein Kampf 147
The Pan-German Movement could hope for success only if the leaders realized from the very first moment that here there was no question so much of a new Party as of a new WELTANSCHAUUNG (world view). This alone could arouse the inner moral forces that were necessary for such a gigantic struggle. And for this struggle the leaders must be men of first-class brains and indomitable courage. If the struggle on behalf of a WELTANSCHAUUNG is not conducted by men of heroic spirit who are ready to sacrifice, everything, within a short while it will become impossible to find real fighting followers who are ready to lay down their lives for the cause. A man who fights only for his own existence has not much left over for the service of the community. 93
The broad masses of a nation are not made up of professors and diplomats. Since these masses have only a poor acquaintance with abstract ideas, their reactions lie more in the domain of the feelings, where the roots of their positive as well as their negative attitudes are implanted. They are susceptible only to a manifestation of strength which comes definitely either from the positive or negative side, but they are never susceptible to any half-hearted attitude that wavers between one pole and the other. The emotional grounds of their attitude furnish the reason for their extraordinary stability. It is always more difficult to fight successfully against Faith than against knowledge. Love is less subject to change than respect. Hatred is more lasting than mere aversion. And the driving force which has brought about the most tremendous revolutions on this earth has never been a body of scientific teaching which has gained power over the masses, but always a devotion which has inspired them, and often a kind of hysteria which has urged them to action.
Whoever wishes to win over the masses must know the key that will open the door to their hearts. It is not objectivity, which is a feckless attitude, but a determined will, backed up by force, when necessary. 281
The art of leadership, as displayed by really great popular leaders in all ages, consists in consolidating the attention of the people against a single adversary and taking care that nothing will split up that attention into sections. The more the militant energies of the people are directed towards one objective the more will new recruits join the movement, attracted by the magnetism of its unified action, and thus the striking power will be all the more enhanced. The leader of genius must have the ability to make different opponents appear as if they belonged to the one category; for weak and wavering natures among a leader's following may easily begin to be dubious about the justice of their own cause if they have to face different enemies.
As soon as the vacillating masses find themselves facing an opposition that is made up of different groups of enemies their sense of objectivity will be aroused and they will ask how is it that all the others can be in the wrong and they themselves, and their movement, alone in the right.
Such a feeling would be the first step towards a paralysis of their fighting vigour. Where there are various enemies who are split up into divergent groups it will be necessary to block them all together as forming one solid front, so that the mass of followers in a popular movement may see only one common enemy against whom they have to fight. Such uniformity intensifies their belief in the justice of their own cause and strengthens their feeling of hostility towards the opponent.
The Pan-German Movement was unsuccessful because the leaders did not grasp the significance of that truth. They saw the goal clearly and their intentions were right; but they took the wrong road. Their action may be compared to that of an Alpine climber who never loses sight of the peak he wants to reach, who has set out with the greatest determination and energy, but pays no attention to the road beneath his feet. With his eye always fixed firmly on the goal he does not think over or notice the nature of the ascent and finally he fails. Mein Kampf 105
The greatness of every powerful organization which embodies a creative idea lies in the spirit of religious devotion and intolerance with which it stands out against all others, because it has an ardent faith in its own right. If an idea is right in itself and, furnished with the fighting weapons I have mentioned, wages war on this earth, then it is invincible and persecution will only add to its internal strength.
The greatness of Christianity did not arise from attempts to make compromises with those philosophical opinions of the ancient world which had some resemblance to its own doctrine, but in the unrelenting and fanatical proclamation and defence of its own teaching.
The man who is not opposed and vilified and slandered in the Jewish Press is not a staunch German and not a true National Socialist. The best rule whereby the sincerity of his convictions, his character and strength of will, can be measured is the hostility which his name arouses among the mortal enemies of our people. Mein Kampf 292

Philosophy of National Socialism

Any idea may be a source of danger if it be looked upon as an end in itself, when really it is only the means to an end. For me and for all genuine National-Socialists there is only one doctrine. PEOPLE AND FATHERLAND.
What we have to fight for is the necessary security for the existence and increase of our race and people, the subsistence of its children and the maintenance of our racial stock unmixed, the freedom and independence of the Fatherland; so that our people may be enabled to fulfil the mission assigned to it by the Creator.
All ideas and ideals, all teaching and all knowledge, must serve these ends. It is from this standpoint that everything must be examined and turned to practical uses or else discarded. Thus a theory can never become a mere dead dogma since everything will have to serve the practical ends of everyday life. Mein Kampf 182
The spectacled theorist would have given his life for his doctrine rather than for his people.
Because man has made laws he subsequently comes to think that he exists for the sake of the laws.
A great service rendered by the pan-German movement then was that it abolished all such nonsense, though the doctrinaire theorists and other fetish worshippers were shocked. 86
During my struggle for existence in Vienna I perceived very clearly that the aim of all social activity must never be merely charitable relief, which is ridiculous and useless, but it must rather be a means to find a way of eliminating the fundamental deficiencies in our economic and cultural life--deficiencies which necessarily bring about the degradation of the individual or at least lead him towards such degradation. Mein Kampf 32
The question of 'nationalizing' a people is first and foremost one of establishing healthy social conditions which will furnish the grounds that are necessary for the education of the individual. For only when family upbringing and school education have inculcated in the individual a knowledge of the cultural and economic and, above all, the political greatness of his own country--then, and then only, will it be possible for him to feel proud of being a citizen of such a country. I can fight only for something that I love. I can love only what I respect. And in order to respect a thing I must at least have some knowledge of it. Mein Kampf 35
What did universal suffrage matter to us? Is this what we had been fighting for during four years? It was a dastardly piece of robbery thus to filch from the graves of our heroes the ideals for which they had fallen. It was not to the slogan, 'Long Live Universal Suffrage,' that our troops in Flanders once faced certain death but with the cry, 'DEUTSCHLAND ÜBER ALLES IN DER WELT' (Germany, Germany above all else, above all else in the world). ... And the majority of those who were shouting for this suffrage were absent when it came to fighting for it. All this political rabble were strangers to us at the front. During those days only a fraction of these parliamentarian gentry were to be seen where honest Germans foregathered. Mein Kampf 171
Surely nobody believes that these chosen representatives of the nation are the choice spirits or first-class intellects. Nobody, I hope, is foolish enough to pretend that hundreds of statesmen can emerge from papers placed in the ballot box by electors who are anything else but averagely intelligent. The absurd notion that men of genius are born out of universal suffrage cannot be too strongly repudiated. In the first place, those times may be really called blessed when one genuine statesman makes his appearance among a people. Such statesmen do not appear all at once in hundreds or more. Secondly, among the broad masses there is instinctively a definite antipathy towards every outstanding genius. There is a better chance of seeing a camel pass through the eye of a needle than of seeing a really great man 'discovered' through an election. 79
The teaching should be so orientated that the boy or girl, after leaving school, will not be a semi-pacifist, a democrat or of something else of that kind, but a whole-hearted German. So that this national feeling be sincere from the very beginning, and not a mere pretence, the following fundamental and inflexible principle should be impressed on the young brain while it is yet malleable: The man who loves his nation can prove the sincerity of this sentiment only by being ready to make sacrifices for the nation's welfare. There is no such thing as a national sentiment which is directed towards personal interests. And there is no such thing as a nationalism that embraces only certain classes. Hurrahing proves nothing and does not confer the right to call oneself national if behind that shout there is no sincere preoccupation for the conservation of the nation's well-being. Mein Kampf
Here is another educative work that is waiting for the People's State to do. It will not be its task to assure a dominant influence to a certain social class already existing, but it will be its duty to attract the most competent brains in the total mass of the nation and promote them to place and honour. It is not merely the duty of the State to give to the average child a certain definite education in the primary school, but it is also its duty to open the road to talent in the proper direction. And above all, it must open the doors of the higher schools under the State to talent of every sort, no matter in what social class it may appear. This is an imperative necessity; for thus alone will it be possible to develop a talented body of public leaders from the class which represents learning that in itself is only a dead mass.
There is still another reason why the State should provide for this situation. Our intellectual class, particularly in Germany, is so shut up in itself and fossilized that it lacks living contact with the classes beneath it. Two evil consequences result from this: First, the intellectual class neither understands nor sympathizes with the broad masses. It has been so long cut off from all connection with them that it cannot now have the necessary psychological ties that would enable it to understand them. It has become estranged from the people. Secondly, the intellectual class lacks the necessary will-power; for this faculty is always weaker in cultivated circles, which live in seclusion, than among the primitive masses of the people. God knows we Germans have never been lacking in abundant scientific culture, but we have always had a considerable lack of will-power and the capacity for making decisions. For example, the more 'intellectual' our statesmen have been the more lacking they have been, for the most part, in practical achievement. Our political preparation and our technical equipment for the world war were defective, certainly not because the brains governing the nation were too little educated, but because the men who directed our public affairs were over-educated, filled to over-flowing with knowledge and intelligence, yet without any sound instinct and simply without energy, or any spirit of daring. It was our nation's tragedy to have to fight for its existence under a Chancellor who was a dillydallying philosopher.
Here the Catholic Church presents an instructive example. Clerical celibacy forces the Church to recruit its priests not from their own ranks but progressively from the masses of the people. Yet there are not many who recognize the significance of celibacy in this relation. But therein lies the cause of the inexhaustible vigour which characterizes that ancient institution. For by thus unceasingly recruiting the ecclesiastical dignitaries from the lower classes of the people, the Church is enabled not only to maintain the contact of instinctive understanding with the masses of the population but also to assure itself of always being able to draw upon that fund of energy which is present in this form only among the popular masses. Hence the surprising youthfulness of that gigantic organism, its mental flexibility and its iron will-power. 355
The individual will have to be valued, not by the class of work he does but by the way in which he does it and by its usefulness to the community. This statement may sound monstrous in an epoch when the most brainless columnist on a newspaper staff is more esteemed than the most expert mechanic, merely because the former pushes a pen. But, as I have said, this false valuation does not correspond to the nature of things. It has been artificially introduced, and there was a time when it did not exist at all. The present unnatural state of affairs is one of those general morbid phenomena that have arisen from our materialistic epoch. Fundamentally every kind of work has a double value; the one material, the other ideal. The material value depends on the practical importance of the work to the life of the community. The greater the number of the population who benefit from the work, directly or indirectly, the higher will be its material value. This evaluation is expressed in the material recompense which the individual receives for his labour. In contradistinction to this purely material value there is the ideal value. Here the work performed is not judged by its material importance but by the degree to which it answers a necessity. Certainly the material utility of an invention may be greater than that of the service rendered by an everyday workman; but it is also certain that the community needs each of those small daily services just as much as the greater services. From the material point of view a distinction can be made in the evaluation of different kinds of work according to their utility to the community, and this distinction is expressed by the differentiation in the scale of recompense; but on the ideal or abstract plans all workmen become equal the moment each strives to do his best in his own field, no matter what that field may be. It is on this that a man's value must be estimated, and not on the amount of recompense received.
For the work which the individual performs is not the purpose of his existence, but only a means. His real purpose in life is to better himself and raise himself to a higher level as a human being; but this he can only do in and through the community whose cultural life he shares. And this community must always exist on the foundations on which the State is based. He ought to contribute to the conservation of those foundations. Nature determines the form of this contribution. It is the duty of the individual to return to the community, zealously and honestly, what the community has given him. He who does this deserves the highest respect and esteem. Material remuneration may be given to him whose work has a corresponding utility for the community; but the ideal recompense must lie in the esteem to which everybody has a claim who serves his people with whatever powers Nature has bestowed upon him and which have been developed by the training he has received from the national community. Then it will no longer be dishonourable to be an honest craftsman; but it will be a cause of disgrace to be an inefficient State official, wasting God's day and filching daily bread from an honest public. 356
The present epoch is working out its own ruin. It introduces universal suffrage, chatters about equal rights but can find no foundation for this equality. It considers the material wage as the expression of a man's value and thus destroys the basis of the noblest kind of equality that can exist. For equality cannot and does not depend on the work a man does, but only on the manner in which each one does the particular work allotted to him. Thus alone will mere natural chance be set aside in determining the work of a man and thus only does the individual become the artificer of his own social worth.
At the present time, when whole groups of people estimate each other's value only by the size of the salaries which they respectively receive, there will be no understanding of all this. But that is no reason why we should cease to champion those ideas. ... Of course the objection will be made that in general it is difficult to differentiate between the material and ideal values of work and that the lower prestige which is attached to physical labour is due to the fact that smaller wages are paid for that kind of work. It will be said that the lower wage is in its turn the reason why the manual worker has less chance to participate in the culture of the nation; so that the ideal side of human culture is less open to him because it has nothing to do with his daily activities. It may be added that the reluctance to do physical work is justified by the fact that, on account of the small income, the cultural level of manual labourers must naturally be low, and that this in turn is a justification for the lower estimation in which manual labour is generally held.
There is quite a good deal of truth in all this. But that is the very reason why we ought to see that in the future there should not be such a wide difference in the scale of remuneration. Don't say that under such conditions poorer work would be done. It would be the saddest symptom of decadence if finer intellectual work could be obtained only through the stimulus of higher payment. If that point of view had ruled the world up to now humanity would never have acquired its greatest scientific and cultural heritage. For all the greatest inventions, the greatest discoveries, the most profoundly revolutionary scientific work, and the most magnificent monuments of human culture, were never given to the world under the impulse or compulsion of money. Quite the contrary: not rarely was their origin associated with a renunciation of the worldly pleasures that wealth can purchase.
It may be that money has become the one power that governs life to-day. Yet a time will come when men will again bow to higher gods. Much that we have to-day owes its existence to the desire for money and property; but there is very little among all this which would leave the world poorer by its lack. Mein Kampf 357
Marriage is not an end in itself but must serve the greater end, which is that of increasing and maintaining the human species and the race. This is its only meaning and purpose. Mein Kampf
It shall be a greater honour to be a citizen of this REICH, even as a street-sweeper, than to be the King of a foreign State. Mein Kampf

Purpose of a nation state

The triumphant progress of technical science in Germany and the marvellous development of German industries and commerce led us to forget that a powerful State had been the necessary pre-requisite of that success. On the contrary, certain circles went even so far as to give vent to the theory that the State owed its very existence to these phenomena; that it was, above all, an economic institution and should be constituted in accordance with economic interests. Therefore, it was held, the State was dependent on the economic structure. This condition of things was looked upon and glorified as the soundest and most normal arrangement.
Now, the truth is that the State in itself has nothing whatsoever to do with any definite economic concept or a definite economic development. It does not arise from a compact made between contracting parties, within a certain delimited territory, for the purpose of serving economic ends. The State is a community of living beings who have kindred physical and spiritual natures, organized for the purpose of assuring the conservation of their own kind and to help towards fulfilling those ends which Providence has assigned to that particular race or racial branch. Therein, and therein alone, lie the purpose and meaning of a State. Economic activity is one of the many auxiliary means which are necessary for the attainment of those aims. But economic activity is never the origin or purpose of a State, except where a State has been originally founded on a false and unnatural basis. And this alone explains why a State as such does not necessarily need a certain delimited territory as a condition of its establishment.
The instinct for the preservation of one's own species is the primary cause that leads to the formation of human communities. Hence the State is a racial organism, and not an economic organization. The difference between the two is so great as to be incomprehensible to our contemporary so-called 'statesmen'. That is why they like to believe that the State may be constituted as an economic structure, whereas the truth is that it has always resulted from the exercise of those qualities which are part of the will to preserve the species and the race. But these qualities always exist and operate through the heroic virtues and have nothing to do with commercial egoism; for the conservation of the species always presupposes that the individual is ready to sacrifice himself. Mein Kampf 131
It is specially difficult to understand how the belief that the State is brought into being and preserved by economic forces could gain currency in a country which has given proof of the opposite in every phase of its history. The history of Prussia shows in a manner particularly clear and distinct, that it is out of the moral virtues of the people and not from their economic circumstances that a State is formed. It is only under the protection of those virtues that economic activities can be developed and the latter will continue to flourish until a time comes when the creative political capacity declines. Therewith the economic structure will also break down, a phenomenon which is now happening in an alarming manner before our eyes. The material interest of mankind can prosper only in the shade of the heroic virtues. The moment they become the primary considerations of life they wreck the basis of their own existence. Mein Kampf 132
A State has never arisen from commercial causes for the purpose of peacefully serving commercial ends; but States have always arisen from the instinct to maintain the racial group, whether this instinct manifest itself in the heroic sphere or in the sphere of cunning and chicanery. ... But as soon as economic interests begin to predominate over the racial and cultural instincts in a people or a State, these economic interests unloose the causes that lead to subjugation and oppression. Mein Kampf 134
The current political conception of the world is that the State, though it possesses a creative force which can build up civilizations, has nothing in common with the concept of race as the foundation of the State. The State is considered rather as something which has resulted from economic necessity, or, at best, the natural outcome of the play of political forces and impulses. Such a conception of the foundations of the State, together with all its logical consequences, not only ignores the primordial racial forces that underlie the State, but it also leads to a policy in which the importance of the individual is minimized. Mein Kampf 316
any new movement which is based on the racial concept of the world will first of all have to put forward a clear and logical doctrine of the nature and purpose of the State.
The fundamental principle is that the State is not an end in itself but the means to an end. It is the preliminary condition under which alone a higher form of human civilization can be developed, but it is not the source of such a development. Mein Kampf 324
The State is only a means to an end. Its end and its purpose is to preserve and promote a community of human beings who are physically as well as spiritually kindred. Above all, it must preserve the existence of the race, thereby providing the indispensable condition for the free development of all the forces dormant in this race.
Those States which do not serve this purpose have no justification for their existence. They are monstrosities. The fact that they do exist is no more of a justification than the successful raids carried out by a band of pirates can be considered a justification of piracy.
... The State is only the vessel and the race is what it contains. The vessel can have a meaning only if it preserves and safeguards the contents. Otherwise it is worthless.
Hence the supreme purpose of the ethnical State is to guard and preserve those racial elements which, through their work in the cultural field, create that beauty and dignity which are characteristic of a higher mankind. As Aryans, we can consider the State only as the living organism of a people, an organism which does not merely maintain the existence of a people, but functions in such a way as to lead its people to a position of supreme liberty by the progressive development of the intellectual and cultural faculties.
... the excellence of a State can never be judged by the level of its culture or the degree of importance which the outside world attaches to its power, but that its excellence must be judged by the degree to which its institutions serve the racial stock which belongs to it.
A State may be considered as a model example if it adequately serves not only the vital needs of the racial stock it represents but if it actually assures by its own existence the preservation of this same racial stock, no matter what general cultural significance this statal institution may have in the eyes of the rest of the world. For it is not the task of the State to create human capabilities, but only to assure free scope for the exercise of capabilities that already exist. On the other hand, a State may be called bad if, in spite of the existence of a high cultural level, it dooms to destruction the bearers of that culture by breaking up their racial uniformity.
... when we speak of the high mission of the State we must not forget that the high mission belongs to the people and that the business of the State is to use its organizing powers for the purpose of furnishing the necessary conditions which allow this people freely to unfold its creative faculties. Mein Kampf 327
Generally speaking, we must not forget that the highest aim of human existence is not the maintenance of a State of Government but rather the conservation of the race.
If the race is in danger of being oppressed or even exterminated the question of legality is only of secondary importance. The established power may in such a case employ only those means which are recognized as 'legal'. yet the instinct of self-preservation on the part of the oppressed will always justify, to the highest degree, the employment of all possible resources. Mein Kampf
He who talks of the German people as having a mission to fulfil on this earth must know that this cannot be fulfilled except by the building up of a State whose highest purpose is to preserve and promote those nobler elements of our race and of the whole of mankind which have remained unimpaired.
Thus for the first time a high inner purpose is accredited to the State. In face of the ridiculous phrase that the State should do no more than act as the guardian of public order and tranquillity, so that everybody can peacefully dupe everybody else, it is given a very high mission indeed to preserve and encourage the highest type of humanity which a beneficent Creator has bestowed on this earth. Out of a dead mechanism which claims to be an end in itself a living organism shall arise which has to serve one purpose exclusively: and that, indeed, a purpose which belongs to a higher order of ideas.
As a State the German REICH shall include all Germans. Its task is not only to gather in and foster the most valuable sections of our people but to lead them slowly and surely to a dominant position in the world. Mein Kampf 329
The WELTANSCHAUUNG which bases the State on the racial idea must finally succeed in bringing about a nobler era, in which men will no longer pay exclusive attention to breeding and rearing pedigree dogs and horses and cats, but will endeavour to improve the breed of the human race itself. 335
A profound recognition of all this was the source of those principles and tendencies which inspire our new movement. We were convinced that only by recognizing such truths could we stop the national decline in Germany and lay a granite foundation on which the State could again be built up, a State which would not be a piece of mechanism alien to our people, constituted for economic purposes and interests, but an organism created from the soul of the people themselves. 273


During the last century it was lamentable for those who had to witness it, to notice how in these circles I have just mentioned the word 'Germanization' was frivolously played with, though the practice was often well intended. I well remember how in the days of my youth this very term used to give rise to notions which were false to an incredible degree. Even in Pan-German circles one heard the opinion expressed that the Austrian Germans might very well succeed in Germanizing the Austrian Slavs, if only the Government would be ready to co-operate. Those people did not understand that a policy of Germanization can be carried out only as regards human beings. What they mostly meant by Germanization was a process of forcing other people to speak the German language. But it is almost inconceivable how such a mistake could be made as to think that a Nigger or a Chinaman will become a German because he has learned the German language and is willing to speak German for the future, and even to cast his vote for a German political party. Our bourgeois nationalists could never clearly see that such a process of Germanization is in reality de-Germanization; for even if all the outstanding and visible differences between the various peoples could be bridged over and finally wiped out by the use of a common language, that would produce a process of bastardization which in this case would not signify Germanization but the annihilation of the German element. In the course of history it has happened only too often that a conquering race succeeded by external force in compelling the people whom they subjected to speak the tongue of the conqueror and that after a thousand years their language was spoken by another people and that thus the conqueror finally turned out to be the conquered.
What makes a people or, to be more correct, a race, is not language but blood. Therefore it would be justifiable to speak of Germanization only if that process could change the blood of the people who would be subjected to it, which is obviously impossible. A change would be possible only by a mixture of blood, but in this case the quality of the superior race would be debased. Mein Kampf 322
In most cases nowadays a person acquires civic rights by being born within the frontiers of a State. The race or nationality to which he may belong plays no role whatsoever. The child of a Negro who once lived in one of the German protectorates and now takes up his residence in Germany automatically becomes a 'German Citizen' in the eyes of the world. In the same way the child of any Jew, Pole, African or Asian may automatically become a German Citizen.
Besides naturalization that is acquired through the fact of having been born within the confines of a State there exists another kind of naturalization which can be acquired later. This process is subject to various preliminary requirements. For example one condition is that, if possible, the applicant must not be a burglar or a common street thug. It is required of him that his political attitude is not such as to give cause for uneasiness; in other words he must be a harmless simpleton in politics. It is required that he shall not be a burden to the State of which he wishes to become a citizen. In this realistic epoch of ours this last condition naturally only means that he must not be a financial burden. If the affairs of the candidate are such that it appears likely he will turn out to be a good taxpayer, that is a very important consideration and will help him to obtain civic rights all the more rapidly.
The question of race plays no part at all.
The whole process of acquiring civic rights is not very different from that of being admitted to membership of an automobile club, for instance. A person files his application. It is examined. It is sanctioned. And one day the man receives a card which informs him that he has become a citizen. The information is given in an amusing way. An applicant who has hitherto been a Zulu or Kaffir is told: "By these presents you are now become a German Citizen."
The President of the State can perform this piece of magic. What God Himself could not do is achieved by some Theophrastus Paracelsus (Note 16) of a civil servant through a mere twirl of the hand. Nothing but a stroke of the pen, and a Mongolian slave is forthwith turned into a real German. Not only is no question asked regarding the race to which the new citizen belongs; even the matter of his physical health is not inquired into. His flesh may be corrupted with syphilis; but he will still be welcome in the State as it exists to-day so long as he may not become a financial burden or a political danger. 360
At present there exists one State which manifests at least some modest attempts that show a better appreciation of how things ought to be done in this matter. It is not, however, in our model German Republic but in the U.S.A. that efforts are made to conform at least partly to the counsels of commonsense. By refusing immigrants to enter there if they are in a bad state of health, and by excluding certain races from the right to become naturalized as citizens, they have begun to introduce principles similar to those on which we wish to ground the People's State. 361
France is racially becoming more and more negroid, so much so that now one can actually speak of the creation of an African State on European soil. ... If France develops along the lines it has taken in our day, and should that development continue for the next three hundred years, all traces of French blood will finally be submerged in the formation of a Euro-African Mulatto State. Mein Kampf 1925

Nature and Race

Man must not fall into the error of thinking that he was ever meant to become lord and master of Nature. A lopsided education has helped to encourage that illusion. Man must realize that a fundamental law of necessity reigns throughout the whole realm of Nature and that his existence is subject to the law of eternal struggle and strife. He will then feel that there cannot be a separate law for mankind in a world in which planets and suns follow their orbits, where moons and planets trace their destined paths, where the strong are always the masters of the weak and where those subject to such laws must obey them or be destroyed. Man must also submit to the eternal principles of this supreme wisdom. He may try to understand them but he can never free himself from their sway. Mein Kampf 205
The real truth is that, not only has man failed to overcome Nature in any sphere whatsoever but that at best he has merely succeeded in getting hold of and lifting a tiny corner of the enormous veil which she has spread over her eternal mysteries and secret. He never creates anything. All he can do is to discover something. He does not master Nature but has only come to be the master of those living beings who have not gained the knowledge he has arrived at by penetrating into some of Nature's laws and mysteries. Apart from all this, an idea can never subject to its own sway those conditions which are necessary for the existence and development of mankind; for the idea itself has come only from man. Without man there would be no human idea in this world. The idea as such is therefore always dependent on the existence of man and consequently is dependent on those laws which furnish the conditions of his existence. Mein Kampf 239
Among the most primitive organisms the instinct for self-preservation does not extend beyond the care of the individual ego. Egotism, as we call this passion, is so predominant that it includes even the time element; which means that the present moment is deemed the most important and that nothing is left to the future. The animal lives only for itself, searching for food only when it feels hunger and fighting only for the preservation of its own life. As long as the instinct for self-preservation manifests itself exclusively in such a way, there is no basis for the establishment of a community; not even the most primitive form of all, that is to say the family. The society formed by the male with the female, where it goes beyond the mere conditions of mating, calls for the extension of the instinct of self-preservation, since the readiness to fight for one's own ego has to be extended also to the mate. The male sometimes provides food for the female, but in most cases both parents provide food for the offspring. Almost always they are ready to protect and defend each other; so that here we find the first, though infinitely simple, manifestation of the spirit of sacrifice. As soon as this spirit extends beyond the narrow limits of the family, we have the conditions under which larger associations and finally even States can be formed. 246
Though an inventor, for example, does not establish his fame until the very day that he carries through his invention, it would be a mistake to believe that the creative genius did not become alive in him until that moment. From the very hour of his birth the spark of genius is living within the man who has been endowed with the real creative faculty. True genius is an innate quality. It can never be the result of education or training.
As I have stated already, this holds good not merely of the individual but also of the race. Those peoples who manifest creative abilities in certain periods of their history have always been fundamentally creative. It belongs to their very nature, even though this fact may escape the eyes of the superficial observer. Here also recognition from outside is only the consequence of practical achievement. Since the rest of the world is incapable of recognizing genius as such, it can only see the visible manifestations of genius in the form of inventions, discoveries, buildings, painting, etc.; but even here a long time passes before recognition is given. Just as the individual person who has been endowed with the gift of genius, or at least talent of a very high order, cannot bring that endowment to realization until he comes under the urge of special circumstances, so in the life of the nations the creative capacities and powers frequently have to wait until certain conditions stimulate them to action. Mein Kampf 244
Human vigour or decline depends on the blood. Nations that are not aware of the importance of their racial stock, or which neglect to preserve it, are like men who would try to educate the pug-dog to do the work of the greyhound, not understanding that neither the speed of the greyhound nor the imitative faculties of the poodle are inborn qualities which cannot be drilled into the one or the other by any form of training. A people that fails to preserve the purity of its racial blood thereby destroys the unity of the soul of the nation in all its manifestations. A disintegrated national character is the inevitable consequence of a process of disintegration in the blood. And the change which takes place in the spiritual and creative faculties of a people is only an effect of the change that has modified its racial substance.
The German nation will never revive unless the racial problem is taken into account and dealt with. The racial problem furnishes the key not only to the understanding of human history but also to the understanding of every kind of human culture. 282
The ultimate and most profound reason of the German downfall is to be found in the fact that the racial problem was ignored and that its importance in the historical development of nations was not grasped. For the events that take place in the life of nations are not due to chance but are the natural results of the effort to conserve and multiply the species and the race, even though men may not be able consciously to picture to their minds the profound motives of their conduct. Mein Kampf 234
When men have lost their natural instincts and ignore the obligations imposed on them by Nature, then there is no hope that Nature will correct the loss that has been caused, until recognition of the lost instincts has been restored. Then the task of bringing back what has been lost will have to be accomplished. But there is serious danger that those who have become blind once in this respect will continue more and more to break down racial barriers and finally lose the last remnants of what is best in them. What then remains is nothing but a uniform mish-mash, which seems to be the dream of our fine Utopians. But that mish-mash would soon banish all ideals from the world. Certainly a great herd could thus be formed. One can breed a herd of animals; but from a mixture of this kind men such as have created and founded civilizations would not be produced. The mission of humanity might then be considered at an end.
Our contemporary generation of weaklings will naturally decry such a policy and whine and complain about it as an encroachment on the most sacred of human rights. But there is only one right that is sacrosanct and this right is at the same time a most sacred duty. This right and obligation are: that the purity of the racial blood should be guarded, so that the best types of human beings may be preserved and that thus we should render possible a more noble development of humanity itself. Mein Kampf 332
Every crossing between two breeds which are not quite equal results in a product which holds an intermediate place between the levels of the two parents. This means that the offspring will indeed be superior to the parent which stands in the biologically lower order of being, but not so high as the higher parent. For this reason it must eventually succumb in any struggle against the higher species. Such mating contradicts the will of Nature towards the selective improvements of life in general. The favourable preliminary to this improvement is not to mate individuals of higher and lower orders of being but rather to allow the complete triumph of the higher order. The stronger must dominate and not mate with the weaker, which would signify the sacrifice of its own higher nature. Only the born weakling can look upon this principle as cruel, and if he does so it is merely because he is of a feebler nature and narrower mind; for if such a law did not direct the process of evolution then the higher development of organic life would not be conceivable at all. Mein Kampf 237
Everything on this earth can be made into something better. Every defeat may be made the foundation of a future victory. Every lost war may be the cause of a later resurgence. Every visitation of distress can give a new impetus to human energy. And out of every oppression those forces can develop which bring about a new re-birth of the national soul - provided always that the racial blood is kept pure. Mein Kampf
If Nature does not wish that weaker individuals should mate with the stronger, she wishes even less that a superior race should intermingle with an inferior one; because in such a case all her efforts, throughout hundreds of thousands of years, to establish an evolutionary higher stage of being, may thus be rendered futile.
History furnishes us with innumerable instances that prove this law. It shows, with a startling clarity, that whenever Aryans have mingled their blood with that of an inferior race the result has been the downfall of the people who were the standard-bearers of a higher culture. In North America, where the population is prevalently Teutonic, and where those elements intermingled with the inferior race only to a very small degree, we have a quality of mankind and a civilization which are different from those of Central and South America. In these latter countries the immigrants - who mainly belonged to the Latin races - mated with the aborigines, sometimes to a very large extent indeed. In this case we have a clear and decisive example of the effect produced by the mixture of races. But in North America the Teutonic element, which has kept its racial stock pure and did not mix it with any other racial stock, has come to dominate the American Continent and will remain master of it as long as that element does not fall a victim to the habit of adulterating its blood. Mein Kampf 238
All that we admire in the world to-day, its science, its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The maintenance of civilization is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave.
However great, for example, be the influence which the soil exerts on men, this influence will always vary according to the race in which it produces its effect. Dearth of soil may stimulate one race to the most strenuous efforts and highest achievement; while, for another race, the poverty of the soil may be the cause of misery and finally of undernourishment, with all its consequences. The internal characteristics of a people are always the causes which determine the nature of the effect that outer circumstances have on them. What reduces one race to starvation trains another race to harder work.
All the great civilizations of the past became decadent because the originally creative race died out, as a result of contamination of the blood.
The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved. But such a preservation goes hand-in-hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. 240
The sin against blood and race is the hereditary sin in this world and it brings disaster on every nation that commits it. 209
What we understand by the word hyper-individualism arises from the fact that our primordial racial elements have existed side by side without ever consolidating. During times of peace such a situation may offer some advantages, but, taken all in all, it has prevented us from gaining a mastery in the world. If in its historical development the German people had possessed the unity of herd instinct by which other peoples have so much benefited, then the German REICH would probably be mistress of the globe to-day. 328

Aryan Race

It was not by mere chance that the first forms of civilization arose there where the Aryan came into contact with inferior races, subjugated them and forced them to obey his command. The members of the inferior race became the first mechanical tools in the service of a growing civilization.
Thereby the way was clearly indicated which the Aryan had to follow. As a conqueror, he subjugated inferior races and turned their physical powers into organized channels under his own leadership, forcing them to follow his will and purpose. By imposing on them a useful, though hard, manner of employing their powers he not only spared the lives of those whom he had conquered but probably made their lives easier than these had been in the former state of so-called 'freedom'. While he ruthlessly maintained his position as their master, he not only remained master but he also maintained and advanced civilization. For this depended exclusively on his inborn abilities and, therefore, on the preservation of the Aryan race as such. As soon, however, as his subject began to rise and approach the level of their conqueror, a phase of which ascension was probably the use of his language, the barriers that had distinguished master from servant broke down. The Aryan neglected to maintain his own racial stock unmixed and therewith lost the right to live in the paradise which he himself had created. He became submerged in the racial mixture and gradually lost his cultural creativeness, until he finally grew, not only mentally but also physically, more like the aborigines whom he had subjected rather than his own ancestors. For some time he could continue to live on the capital of that culture which still remained; but a condition of fossilization soon set in and he sank into oblivion.
That is how cultures and empires decline and yield their places to new formations.
The adulteration of the blood and racial deterioration conditioned thereby are the only causes that account for the decline of ancient civilizations; for it is never by war that nations are ruined, but by the loss of their powers of resistance, which are exclusively a characteristic of pure racial blood. In this world everything that is not of sound racial stock is like chaff. Every historical event in the world is nothing more nor less than a manifestation of the instinct of racial self-preservation, whether for weal or woe. 245
The constructive powers of the Aryan and that peculiar ability he has for the building up of a culture are not grounded in his intellectual gifts alone. If that were so they might only be destructive and could never have the ability to organize; for the latter essentially depends on the readiness of the individual to renounce his own personal opinions and interests and to lay both at the service of the human group. By serving the common weal he receives his reward in return. For example, he does not work directly for himself but makes his productive work a part of the activity of the group to which he belongs, not only for his own benefit but for the general. The spirit underlying this attitude is expressed by the word: WORK, which to him does not at all signify a means of earning one's daily livelihood but rather a productive activity which cannot clash with the interests of the community. Whenever human activity is directed exclusively to the service of the instinct for self-preservation it is called theft or usury, robbery or burglary, etc. 247
Aryan tribes, often almost ridiculously small in number, subjugated foreign peoples and, stimulated by the conditions of life which their new country offered them (fertility, the nature of the climate, etc.), and profiting also by the abundance of manual labour furnished them by the inferior race, they developed intellectual and organizing faculties which had hitherto been dormant in these conquering tribes. Within the course of a few thousand years, or even centuries, they gave life to cultures whose primitive traits completely corresponded to the character of the founders, though modified by adaptation to the peculiarities of the soil and the characteristics of the subjugated people. But finally the conquering race offended against the principles which they first had observed, namely, the maintenance of their racial stock unmixed, and they began to intermingle with the subjugated people. Thus they put an end to their own separate existence; for the original sin committed in Paradise has always been followed by the expulsion of the guilty parties.
After a thousand years or more the last visible traces of those former masters may then be found in a lighter tint of the skin which the Aryan blood had bequeathed to the subjugated race, and in a fossilized culture of which those Aryans had been the original creators. For just as the blood. of the conqueror, who was a conqueror not only in body but also in spirit, got submerged in the blood of the subject race, so the substance disappeared out of which the torch of human culture and progress was kindled. In so far as the blood of the former ruling race has left a light nuance of colour in the blood of its descendants, as a token and a memory, the night of cultural life is rendered less dim and dark by a mild light radiated from the products of those who were the bearers of the original fire. Their radiance shines across the barbarism to which the subjected race has reverted and might often lead the superficial observer to believe that he sees before him an image of the present race when he is really looking into a mirror wherein only the past is reflected. Mein Kampf 243

The Jewish Question

Not until I gradually settled down to my surroundings, and the confused picture began to grow clearer, did I acquire a more discriminating view of my new world. And with that I came up against the Jewish problem.
I will not say that the manner in which I first became acquainted with it was particularly unpleasant for me. In the Jew I still saw only a man who was of a different religion, and therefore, on grounds of human tolerance, I was against the idea that he should be attacked because he had a different faith. And so I considered that the tone adopted by the anti-Semitic Press in Vienna was unworthy of the cultural traditions of a great people. ... Generally speaking, these anti-Semitic newspapers did not belong to the first rank--but I did not then understand the reason of this--and so I regarded them more as the products of jealousy and envy rather than the expression of a sincere, though wrong-headed, feeling. 50
I gradually discovered that the Social Democratic Press was predominantly controlled by Jews. But I did not attach special importance to this circumstance, for the same state of affairs existed also in other newspapers. But there was one striking fact in this connection. It was that there was not a single newspaper with which Jews were connected that could be spoken of as National, in the meaning that my education and convictions attached to that word.
I recalled to mind the names of the public leaders of Marxism, and then I realized that most of them belonged to the Chosen Race--the Social Democratic representatives in the Imperial Cabinet as well as the secretaries of the Trades Unions and the street agitators. Everywhere the same sinister picture presented itself. I shall never forget the row of names--Austerlitz, David, Adler, Ellenbogen, and others. One fact became quite evident to me. It was that this alien race held in its hands the leadership of that Social Democratic Party with whose minor representatives I had been disputing for months past. I was happy at last to know for certain that the Jew is not a German. 56
From time immemorial, however, the Jews have known better than any others how falsehood and calumny can be exploited. Is not their very existence founded on one great lie, namely, that they are a religious community, whereas in reality they are a race? And what a race! One of the greatest thinkers that mankind has produced has branded the Jews for all time with a statement which is profoundly and exactly true. He (Schopenhauer) called the Jew "The Great Master of Lies". Those who do not realize the truth of that statement, or do not wish to believe it, will never be able to lend a hand in helping Truth to prevail. Mein Kampf 196
Consider the attitude of a Jewish Rabbi towards any question, even one of quite insignificant importance, concerning the Jews as a race, and compare his attitude with that of the majority of our clergy, whether Catholic or Protestant. Mein Kampf 98
The Jew offers the most striking contrast to the Aryan. There is probably no other people in the world who have so developed the instinct of self-preservation as the so-called 'chosen' people. The best proof of this statement is found in the simple fact that this race still exists. Where can another people be found that in the course of the last two thousand years has undergone so few changes in mental outlook and character as the Jewish people? And yet what other people has taken such a constant part in the great revolutions? But even after having passed through the most gigantic catastrophes that have overwhelmed mankind, the Jews remain the same as ever. What an infinitely tenacious will-to-live, to preserve one's kind, is demonstrated by that fact! 249
On this first and fundamental lie, the purpose of which is to make people believe that Jewry is not a nation but a religion, other lies are subsequently based. One of those further lies, for example, is in connection with the language spoken by the Jew. For him language is not an instrument for the expression of his inner thoughts but rather a means of cloaking them. When talking French his thoughts are Jewish and when writing German rhymes he only gives expression to the character of his own race.
It is not however by the tie of language, but exclusively by the tie of blood that the members of a race are bound together. And the Jew himself knows this better than any other, seeing that he attaches so little importance to the preservation of his own language while at the same time he strives his utmost to maintain his blood free from intermixture with that of other races. A man may acquire and use a new language without much trouble; but it is only his old ideas that he expresses through the new language. His inner nature is not modified thereby. The best proof of this is furnished by the Jew himself. He may speak a thousand tongues and yet his Jewish nature will remain always one and the same. His distinguishing characteristics were the same when he spoke the Latin language at Ostia two thousand years ago as a merchant in grain, as they are to-day when he tries to sell adulterated flour with the aid of his German gibberish. He is always the same Jew. 258
People who can sneak their way, like parasites, into the human body politic and make others work for them under various pretences can form a State without possessing any definite delimited territory. This is chiefly applicable to that parasitic nation which, particularly at the present time preys upon the honest portion of mankind; I mean the Jews.
The Jewish State has never been delimited in space. It has been spread all over the world, without any frontiers whatsoever, and has always been constituted from the membership of one race exclusively. That is why the Jews have always formed a State within the State. One of the most ingenious tricks ever devised has been that of sailing the Jewish ship-of-state under the flag of Religion and thus securing that tolerance which Aryans are always ready to grant to different religious faiths. But the Mosaic Law is really nothing else than the doctrine of the preservation of the Jewish race. Therefore this Law takes in all spheres of sociological, political and economic science which have a bearing on the main end in view. Mein Kampf 131
How much the whole existence of this people is based on a permanent falsehood is proved in a unique way by 'The Protocols of the Elders of Zion', which are so violently repudiated by the Jews. With groans and moans, the FRANKFURTER ZEITUNG repeats again and again that these are forgeries. This alone is evidence in favour of their authenticity. What many Jews unconsciously wish to do is here clearly set forth. It is not necessary to ask out of what Jewish brain these revelations sprang; but what is of vital interest is that they disclose, with an almost terrifying precision, the mentality and methods of action characteristic of the Jewish people and these writings expound in all their various directions the final aims towards which the Jews are striving. The study of real happenings, however, is the best way of judging the authenticity of those documents. If the historical developments which have taken place within the last few centuries be studied in the light of this book we shall understand why the Jewish Press incessantly repudiates and denounces it. For the Jewish peril will be stamped out the moment the general public come into possession of that book and understand it. 255
The Jew has never been a nomad, but always a parasite, battening on the substance of others. If he occasionally abandoned regions where he had hitherto lived he did not do it voluntarily. He did it because from time to time he was driven out by people who were tired of having their hospitality abused by such guests. Jewish self-expansion is a parasitic phenomenon--since the Jew is always looking for new pastures for his race.
He is and remains a parasite, a sponger who, like a pernicious bacillus, spreads over wider and wider areas according as some favourable area attracts him. The effect produced by his presence is also like that of the vampire; for wherever he establishes himself the people who grant him hospitality are bound to be bled to death sooner or later. Thus the Jew has at all times lived in States that have belonged to other races and within the organization of those States he had formed a State of his own, which is, however, hidden behind the mask of a 'religious community', as long as external circumstances do not make it advisable for this community to declare its true nature. As soon as the Jew feels himself sufficiently established in his position to be able to hold it without a disguise, he lifts the mask and suddenly appears in the character which so many did not formerly believe or wish to see: namely that of the Jew.
The life which the Jew lives as a parasite thriving on the substance of other nations and States has resulted in developing that specific character which Schopenhauer once described when he spoke of the Jew as 'The Great Master of Lies'. The kind of existence which he leads forces the Jew to the systematic use of falsehood, just as naturally as the inhabitants of northern climates are forced to wear warm clothes.
He can live among other nations and States only as long as he succeeds in persuading them that the Jews are not a distinct people but the representatives of a religious faith who thus constitute a 'religious community', though this be of a peculiar character.
As a matter of fact, however, this is the first of his great falsehoods.
He is obliged to conceal his own particular character and mode of life that he may be allowed to continue his existence as a parasite among the nations. The greater the intelligence of the individual Jew, the better will he succeed in deceiving others. His success in this line may even go so far that the people who grant him hospitality may be led to believe that the Jew among them is a genuine Frenchman, for instance, or Englishman or German or Italian, who just happens to belong to a religious denomination which is different from that prevailing in these countries. Especially in circles concerned with the executive administration of the State, where the officials generally have only a minimum of historical sense, the Jew is able to impose his infamous deception with comparative ease. In these circles independent thinking is considered a sin against the sacred rules according to which official promotion takes place. It is therefore not surprising that even to-day in the Bavarian government offices, for example, there is not the slightest suspicion that the Jews form a distinct nation themselves and are not merely the adherents of a 'Confession', though one glance at the Press which belongs to the Jews ought to furnish sufficient evidence to the contrary even for those who possess only the smallest degree of intelligence. The JEWISH ECHO, however, is not an official gazette and therefore not authoritative in the eyes of those government potentates. 253
For, though among the Jews the instinct of self-preservation has not been weaker but has been much stronger than among other peoples, and though the impression may easily be created that the intellectual powers of the Jew are at least equal to those of other races, the Jews completely lack the most essential pre-requisite of a cultural people, namely the idealistic spirit. With the Jewish people the readiness for sacrifice does not extend beyond the simple instinct of individual preservation. In their case the feeling of racial solidarity which they apparently manifest is nothing but a very primitive gregarious instinct, similar to that which may be found among other organisms in this world. It is a remarkable fact that this herd instinct brings individuals together for mutual protection only as long as there is a common danger which makes mutual assistance expedient or inevitable. The same pack of wolves which a moment ago joined together in a common attack on their victim will dissolve into individual wolves as soon as their hunger has been satisfied. This is also sure of horses, which unite to defend themselves against any aggressor but separate the moment the danger is over.
It is much the same with the Jew. His spirit of sacrifice is only apparent. It manifests itself only so long as the existence of the individual makes this a matter of absolute necessity. But as soon as the common foe is conquered and the danger which threatened the individual Jews is overcome and the prey secured, then the apparent harmony disappears and the original conditions set in again. Jews act in concord only when a common danger threatens them or a common prey attracts them. Where these two motives no longer exist then the most brutal egotism appears and these people who before had lived together in unity will turn into a swarm of rats that bitterly fight against each other.
If the Jews were the only people in the world they would be wallowing in filth and mire and would exploit one another and try to exterminate one another in a bitter struggle, except in so far as their utter lack of the ideal of sacrifice, which shows itself in their cowardly spirit, would prevent this struggle from developing.
Therefore it would be a complete mistake to interpret the mutual help which the Jews render one another when they have to fight--or, to put it more accurately, to exploit--their fellow being, as the expression of a certain idealistic spirit of sacrifice.
Here again the Jew merely follows the call of his individual egotism. That is why the Jewish State, which ought to be a vital organization to serve the purpose of preserving or increasing the race, has absolutely no territorial boundaries. For the territorial delimitation of a State always demands a certain idealism of spirit on the part of the race which forms that State and especially a proper acceptance of the idea of work. A State which is territorially delimited cannot be established or maintained unless the general attitude towards work be a positive one. If this attitude be lacking, then the necessary basis of a civilization is also lacking. 250
The Jewish doctrine of Marxism repudiates the aristocratic principle of Nature and substitutes for it the eternal privilege of force and energy, numerical mass and its dead weight. Thus it denies the individual worth of the human personality, impugns the teaching that nationhood and race have a primary significance, and by doing this it takes away the very foundations of human existence and human civilization. If the Marxist teaching were to be accepted as the foundation of the life of the universe, it would lead to the disappearance of all order that is conceivable to the human mind. And thus the adoption of such a law would provoke chaos in the structure of the greatest organism that we know, with the result that the inhabitants of this earthly planet would finally disappear.
And so I believe to-day that my conduct is in accordance with the will of the Almighty Creator. In standing guard against the Jew I am defending the handiwork of the Lord. 59
Only the Jew knew that by an able and persistent use of propaganda heaven itself can be presented to the people as if it were hell and, vice versa, the most miserable kind of life can be presented as if it were paradise. The Jew knew this and acted accordingly. But the German, or rather his Government, did not have the slightest suspicion of it. Mein Kampf 228
The Star of David steadily ascended as the will to national self-preservation declined. Mein Kampf 273