S
Sophia
Guest
IN POSTING THIS EXCERPT I AM IN NO WAY PROPOSING VIOLENCE
OR ACTIVITY AGAINST ANY AUTHORITY THAT IS VIOLENCE BASED~~Sophia
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Chapter V: Philosophy and Organization
The People's State, which I have tried to sketch in general outline,
will not become a reality in virtue of the simple fact that we know
the indispensable conditions of its existence.
It does not suffice to know what aspect such a State would present.
The problem of its foundation is far more important.
The parties which exist at present and which draw their profits
from the State as it now is
cannot be expected
to bring about a radical change in the regime
or to change their attitude on their own initiative.
<span style='font-size:14pt;line-height:100%'>
This is rendered all
the more impossible
because the forces which now have the direction
of affairs in thei
r hands
are J*ws here and J*ws there and J*ws everywhere.
The trend of development which we are now
experiencing would,
if allowed to go on unhampered,
lead to the realization of the Pan-Jewish prophecy
that the J*ws will one day devour the other nations
and become lords of the earth. </span>
In contrast to the millions of 'bourgeois' and 'proletarian' Germans,
who are stumbling to their ruin,
mostly through timidity, indolence and stupidity,
the Jew pursues his way persistently
and keeps his eye always fixed on his future goal.
Any party that is led by him can fight for no other
interests than his,
and his interests certainly have nothing in common with those of the Aryan nations.
If we would transform our ideal picture of the People's State into a reality<
br>
we shall have to keep independent of the forces that now control public life
and seek for new forces that will be ready and capable of taking up the fight
for suc
h an ideal.
For a fight it will have to be, since the first objective will not be to build up
the idea of the People's State
but rather to wipe out the Jewish State which is now in existence.
As so often happens in the course of history,
the main difficulty is not to establish a new order of things
but to clear the ground for its establishment.
Prejudices and egotistic interests join together in forming a common front
against the new idea and in trying by every means to prevent its triumph,
because it is disagreeable to them or threatens their existence.
That is why the protagonist of the new idea is unfortunately,
in spite of his desire for constructive work,
compelled to wage a destructive battle first,
in order to abo
lish the existing state of affairs.
A doctrine whose principles are radically new
and of essential importance
must adopt the sharp probe of criticism as its weapon,
though this may show itself disagreeable to the individu
al followers.
It is evidence of a very superficial insight into historical developments
if the so-called folkists emphasize again and again that they will adopt
the use of negative criticism under no circumstances but will engage
only in constructive work.
That is nothing but puerile chatter and is typical of the whole lot of folkists.
It is another proof that the history of our own times has made no impression
on these minds.
Marxism too has had its aims to pursue and it also recognizes
constructive wor
k,
though by this it understands only the establishment of despotic rule
in the hands of international Jewish finance.
Nevertheless for seventy year
s its principal work
still remains in the field of criticism.
And what disruptive and destructive criticism it has been!
Criticism repeated again and again,
until the corrosive acid ate into the old State so thoroughly
that it finally crumbled to pieces.
Only the
n did the so-called 'constructive' critical work of Marxism begin.
And that was natural, right and logical.
An existing order of things is not abolished by merely proclaiming
and insisting on a new one.
It must not be hoped that those who are the partisans of the existing order
and have their interests bound up with it will be converted and won over
to the new movement simply by being shown
that something new is necessa
ry.
On the contrary, what may easily happen is that two different situations
will exist side by side and that the-called philosophy is transformed into a party,
above
which level it will not be able to raise itself afterwards.
For the philosophy is intolerant and cannot permit another to exist side by side with it.
It imperiously demands its own recognition as unique and exclusive
and a complete transformation in accordance with its views
throughout all the branches of public life.
It can never allo
w the previous state of affairs to continue in existence by its side.
And the same holds true of religions.
Christianity was not content with erecting an altar of its own.
It had first to destroy the pagan altars.
It was only in virtue of this passionate intolerance that an apodictic faith
could grow up.
And intolerance is an indispensable condition for the growth
of such a faith.
It may be objected here that in these phenomena which we find
throughout the history of the world
we have to recognize mostly a specifically Jewish mo
de of thought
and that such fanaticism and intolerance
are typical symptoms of Jewish mentality.
That may be a thousandfold true; and it is a fact deeply to be regretted.
The appearance of intolerance and fanaticism in the history of mankind
may be deeply regrettable,
and it may be looked upon as foreign to human nature,
but the fact does not change conditions as they exist today.
The men who wish to liberate ou
r German nation from the conditions in which it now exists
cannot cudgel their brains with thinking how excellent it would be if this or that
had never arisen.
They must strive to find ways and means of abolishing what actually exists.
A philosophy of life which is inspired by an infernal spirit of i
ntolerance
can only be set aside by a doctrine that is advanced in an equally ardent spirit
and fought for with as determined a will and which is itself a new idea,
pure and absolutely true.
Each one of us today may regret the fact that the advent of Christianity
was the first occasion on which spiritual terror was introduced
into the much freer ancient world,
but the fact cannot be denied that ever since then the world is pervaded
and dominated by this kind of coercion and that violence is broken
only by violence and terror by terror.
Only then can a new regime be created by means of constructive work.
Political parties are prone to ente
r compromises;
but a philosophy never does this.
A political party is inclined to adjust its teachings with a view to meeting
those of its opponents,
but a philosophy proclaims its own infallibility.
MORE AT LINK
Excerpted from: Chapter V: Philosop
hy and Organization
Volume Two: The National Socialist Movement
Mein Kampf by Adolf Hitler
http://www.hitler.org/writings/Mein_Kampf/
OR ACTIVITY AGAINST ANY AUTHORITY THAT IS VIOLENCE BASED~~Sophia
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Chapter V: Philosophy and Organization
The People's State, which I have tried to sketch in general outline,
will not become a reality in virtue of the simple fact that we know
the indispensable conditions of its existence.
It does not suffice to know what aspect such a State would present.
The problem of its foundation is far more important.
The parties which exist at present and which draw their profits
from the State as it now is
cannot be expected
to bring about a radical change in the regime
or to change their attitude on their own initiative.
<span style='font-size:14pt;line-height:100%'>
This is rendered all
the more impossible
because the forces which now have the direction
of affairs in thei
r hands
are J*ws here and J*ws there and J*ws everywhere.
The trend of development which we are now
experiencing would,
if allowed to go on unhampered,
lead to the realization of the Pan-Jewish prophecy
that the J*ws will one day devour the other nations
and become lords of the earth. </span>
In contrast to the millions of 'bourgeois' and 'proletarian' Germans,
who are stumbling to their ruin,
mostly through timidity, indolence and stupidity,
the Jew pursues his way persistently
and keeps his eye always fixed on his future goal.
Any party that is led by him can fight for no other
interests than his,
and his interests certainly have nothing in common with those of the Aryan nations.
If we would transform our ideal picture of the People's State into a reality<
br>
we shall have to keep independent of the forces that now control public life
and seek for new forces that will be ready and capable of taking up the fight
for suc
h an ideal.
For a fight it will have to be, since the first objective will not be to build up
the idea of the People's State
but rather to wipe out the Jewish State which is now in existence.
As so often happens in the course of history,
the main difficulty is not to establish a new order of things
but to clear the ground for its establishment.
Prejudices and egotistic interests join together in forming a common front
against the new idea and in trying by every means to prevent its triumph,
because it is disagreeable to them or threatens their existence.
That is why the protagonist of the new idea is unfortunately,
in spite of his desire for constructive work,
compelled to wage a destructive battle first,
in order to abo
lish the existing state of affairs.
A doctrine whose principles are radically new
and of essential importance
must adopt the sharp probe of criticism as its weapon,
though this may show itself disagreeable to the individu
al followers.
It is evidence of a very superficial insight into historical developments
if the so-called folkists emphasize again and again that they will adopt
the use of negative criticism under no circumstances but will engage
only in constructive work.
That is nothing but puerile chatter and is typical of the whole lot of folkists.
It is another proof that the history of our own times has made no impression
on these minds.
Marxism too has had its aims to pursue and it also recognizes
constructive wor
k,
though by this it understands only the establishment of despotic rule
in the hands of international Jewish finance.
Nevertheless for seventy year
s its principal work
still remains in the field of criticism.
And what disruptive and destructive criticism it has been!
Criticism repeated again and again,
until the corrosive acid ate into the old State so thoroughly
that it finally crumbled to pieces.
Only the
n did the so-called 'constructive' critical work of Marxism begin.
And that was natural, right and logical.
An existing order of things is not abolished by merely proclaiming
and insisting on a new one.
It must not be hoped that those who are the partisans of the existing order
and have their interests bound up with it will be converted and won over
to the new movement simply by being shown
that something new is necessa
ry.
On the contrary, what may easily happen is that two different situations
will exist side by side and that the-called philosophy is transformed into a party,
above
which level it will not be able to raise itself afterwards.
For the philosophy is intolerant and cannot permit another to exist side by side with it.
It imperiously demands its own recognition as unique and exclusive
and a complete transformation in accordance with its views
throughout all the branches of public life.
It can never allo
w the previous state of affairs to continue in existence by its side.
And the same holds true of religions.
Christianity was not content with erecting an altar of its own.
It had first to destroy the pagan altars.
It was only in virtue of this passionate intolerance that an apodictic faith
could grow up.
And intolerance is an indispensable condition for the growth
of such a faith.
It may be objected here that in these phenomena which we find
throughout the history of the world
we have to recognize mostly a specifically Jewish mo
de of thought
and that such fanaticism and intolerance
are typical symptoms of Jewish mentality.
That may be a thousandfold true; and it is a fact deeply to be regretted.
The appearance of intolerance and fanaticism in the history of mankind
may be deeply regrettable,
and it may be looked upon as foreign to human nature,
but the fact does not change conditions as they exist today.
The men who wish to liberate ou
r German nation from the conditions in which it now exists
cannot cudgel their brains with thinking how excellent it would be if this or that
had never arisen.
They must strive to find ways and means of abolishing what actually exists.
A philosophy of life which is inspired by an infernal spirit of i
ntolerance
can only be set aside by a doctrine that is advanced in an equally ardent spirit
and fought for with as determined a will and which is itself a new idea,
pure and absolutely true.
Each one of us today may regret the fact that the advent of Christianity
was the first occasion on which spiritual terror was introduced
into the much freer ancient world,
but the fact cannot be denied that ever since then the world is pervaded
and dominated by this kind of coercion and that violence is broken
only by violence and terror by terror.
Only then can a new regime be created by means of constructive work.
Political parties are prone to ente
r compromises;
but a philosophy never does this.
A political party is inclined to adjust its teachings with a view to meeting
those of its opponents,
but a philosophy proclaims its own infallibility.
MORE AT LINK
Excerpted from: Chapter V: Philosop
hy and Organization
Volume Two: The National Socialist Movement
Mein Kampf by Adolf Hitler
http://www.hitler.org/writings/Mein_Kampf/