Renowned historian George L. Mosse's landmark work, first published in 1964, explored the ideological foundations of Nazism in Germany and introduced readers to the völkisch ideal--the belief that the German people were united through a transcendental essence. This new edition includes a critical introduction by Steven E. Aschheim.
The unification of Germany in 1871 disappointed many Germans from the bourgeois and educated classes: it was seen as too materialistic, and they thought that the Germans failed to achieve inner, spiritual unity through the establishment of the Empire. This disappointment brought about the rise of the "völkisch" movement, which rejected modernity and stressed the unity of the Germans through the bond of German "blood and soil". The "völkisch" ideology acquired traits of a national religion, in which antisemitism was an important element. The stereotyped "rootless" and "soulless" Jew seemed to be the enemy of the "Volk". Gradually, "völkisch" antisemitism acquired a racist and mystical character. Dwells on the rightist conservative organizations and youth movements (e.g. the Pan-German Association, the Wandervögel) that belonged to the "völkisch" movement and shared its antisemitism. Nazism was a natural outgrowth of the this movement. Hitler transformed its anti-capitalism into antisemitism, radicalized the latter and made it into a political vehicle. The Nazi idea found its greatest support among the educated classes, just like the "völkisch" idea had had its appeal to them before 1914. Antisemitism was not transitory, but endemic to Nazism. Dwells, also, on another party that grew out of the "völkisch" movement - the Deutschnationale Volkspartei (1918-33), and on the transformation of its antisemitism.
In Dumont's words, the Frenchman sees himself "as being a man by nature, and a Frenchman by accident" while the German feels he is "a German in the first place, and a man through his being a German." Furthermore, while individualism in the French fashion stresses equality and centers in the sociopolitical domain, in Germany it focuses on the uniqueness, the irreplaceability of the individual subject and the duty to cultivate it by self-education (Bildung).
Originally published by Howard Fertig, Inc., under the title The Fascist Revolution: Toward a General Theory of Fascism, copyright Ã1999 by George L. Mosse.
This is a study in the pathology of cultural criticism. By analyzing the thought and influence of three leading critics of modern Germany, this study will demonstrate the dangers and dilemmas of a particular type of cultural despair. Lagarde, Langbehn, and Moeller van den Bruck-their active lives spanning the years from the middle of the past century to the threshold of Hitler's Third Reich-attacked, often incisively and justly, the deficiencies of German culture and the German spirit. But they were more than the critics of Germany's cultural crisis; they were its symptoms and victims as well. Unable to endure the ills which they diagnosed and which they had experienced in their own lives, they sought to become prophets who would point the way to a national rebirth. Hence, they propounded all manner of reforms, ruthless and idealistic, nationalistic and utopian. It was this leap from despair to utopia across all existing reality that gave their thought its fantastic quality.
Offering a dynamic and wide-ranging examination of the key issues at the heart of the study of German Fascism, Nazism as Fascism brings together a selection of Geoff Eley’s most important writings on Nazism and the Third Reich. Featuring a wealth of revised, updated and new material, Nazism as Fascism analyses the historiography of the Third Reich and its main interpretive approaches. Themes include: Detailed reflection on the tenets and character of Nazi ideology and institutional practices Examination of the complicated processes that made Germans willing to think of themselves as Nazis Discussion of Nazism’s presence in the everyday lives of the German People Consideration of the place of women under the Third Reich In addition, this book also looks at the larger questions of the historical legacy of Fascist ideology and charts its influence and development from its origin in 1930’s Germany through to its intellectual and spatial influence on a modern society in crisis. In Nazism as Fascism Geoff Eley engages with Germany’s political past in order to evaluate the politics of the present day and to understand what happens when the basic principles of democracy and community are violated. This book is essential reading not only for students of German history, but for anyone with an interest in history and politics more generally.
Philosophy and politics make uneasy bedfellows. Nowhere has this been more true than in Nazi Germany, where the pursuit of truth and the will to power became fatally entangled. Though Martin Heidegger's Nazi past is well known and much debated, less is understood about the role of philosophy - and other philosophers - in the rise and development of National Socialism.
Hitherto men have constantly made up for themselves false conceptions about themselves, about what they are and what they ought to be. They have arranged their relationships according to their ideas of God, of normal man, etc. The phantoms of their brains have got out of their hands. They, the creators, have bowed down before their creations. Let us liberate them from the chimeras, the ideas, dogmas, imaginary beings under the yoke of which they are pining away. Let us revolt against the rule of thoughts. Let us teach men, says one, to exchange these imaginations for thoughts which correspond to the essence of man; says the second, to take up a critical attitude to them; says the third, to knock them out of their heads; and -- existing reality will collapse. These innocent and childlike fancies are the kernel of the modern Young-Hegelian philosophy, which not only is received by the German public with horror and awe, but is announced by our philosophic heroes with the solemn consciousness of its cataclysmic dangerousness and criminal ruthlessness. The first volume of the present publication has the aim of uncloaking these sheep, who take themselves and are taken for wolves; of showing how their bleating merely imitates in a philosophic form the conceptions of the German middle class; how the boasting of these philosophic commentators only mirrors the wretchedness of the real conditions in Germany. It is its aim to debunk and discredit the philosophic struggle with the shadows of reality, which appeals to the dreamy and muddled German nation. Once upon a time a valiant fellow had the idea that men were drowned in water only because they were possessed with the idea of gravity. If they were to knock this notion out of their heads, say by stating it to be a superstition, a religious concept, they would be sublimely proof against any danger from water. His whole life long he fought against the illusion of gravity, of whose harmful results all statistic brought him new and manifold evidence. This valiant fellow was the type of the new revolutionary philosophers in Germany.
