The Nazi Creed of Violence

(FEE) – No further critique of nationalism is needed than that provided by liberalism, which has refuted in advance all its contentions. But the plans of German nationalism must be considered impracticable even if we omit any reference to the doctrines of liberalism. It is simply not true that the Germans are strong enough to conquer the world. It is moreover not true that they could enjoy the victory if they succeeded.

Germany built up a tremendous military machine while other nations foolishly neglected to organize their defenses. Nevertheless Germany is much too weak, even when supported by allies, to fight the world. The arrogance of the Pan-Germans and of the Nazis was founded upon the vain hope that they would be able to fight each foreign nation as an isolated enemy in a sequence of successful wars. They did not consider the possibility of a united front of the menaced nations.

Bismarck succeeded because he was able to fight first Austria and then France, while the rest of the world kept its neutrality. He was wise enough to realize that this was due to extraordinarily fortunate circumstances. He did not expect that fate would always favor his country in the same way, and he freely admitted that the cauchemar des coalitions disturbed his sleep. The Pan-Germans were less cautious. But in 1914 the coalition which Bismarck had feared became a fact. And so it is again today.

Germany did not learn the lesson taught by the first World War. We shall see later, in the chapter dealing with the role of anti-Semitism, what ruse the Nazis used to disguise the meaning of this lesson.

The Nazis are convinced that they must finally conquer because they have freed themselves from the chains of morality and humanity. Thus they argue: “If we conquer, this war will be the last one, and we will establish our hegemony forever. For when we are victorious we will exterminate our foes, so that a later war of revenge or a rebellion of the subdued will be impossible. But if the British and the Americans conquer, they will grant us a passable peace. As they feel themselves bound by moral law, divine commandments, and other nonsense, they will impose on us a new Versailles, maybe something better or something worse, at any rate not extermination, but a treaty which will enable us to renew the fighting after some lapse of time. Thus we will fight again and again, until one day we will have reached our goal, the radical extermination of our foes.”

Let us assume for the sake of argument that the Nazis succeed and that they impose on the world what they call a German peace. Will the satisfactory functioning of the German state be possible in such a world, whose moral foundations are not mutual understanding but oppression? Where the principles of violence and tyranny are supreme, there will always be some groups eager to gain advantage from the subjugation of the rest of the nation. Perpetual wars will result among the Germans themselves. The subdued non-German slaves may profit from these troubles in order to free themselves and to exterminate their masters. The moral code of Nazism supported Hitler’s endeavors to smash by the weapons of his bands all opposition that his plans encountered in Germany. The Storm Troopers are proud of “battles” fought in beer saloons, assembly halls, and back streets, of assassinations and felonious assaults. Whoever deemed himself strong enough would in the future too take recourse to such stratagems. The Nazi code results in endless civil wars.

The strong man, say the Nazis, is not only entitled to kill. He has the right to use fraud, lies, defamation, and forgery as legitimate weapons. Every means is right that serves the German nation. But who has to decide what is good for the German nation?

To this question the Nazi philosopher replies quite candidly: Right and noble are what I and my comrades deem such, are what the sound feelings of the people (das gesunde Volksempfinden) hold good, right, and fair. But whose feelings are sound and whose unsound? About that matter, say the Nazis, there can be no dispute between genuine Germans.

But who is a genuine German? Whose thoughts and feelings are genuinely German and whose are not? Whose ideas are German ones—those of Lessing, Goethe, and Schiller, or those of Hitler and Goebbels? Was Kant, who wanted eternal peace, genuinely German? Or are Spengler, Rosenberg, and Hitler, who call pacifism the meanest of all ideas, genuine Germans?

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There is dissension among men to whom the Nazis themselves do not deny the appellation German. The Nazis try to escape from this dilemma by admitting that there are some Germans who unfortunately have un-German ideas. But if a German does not always necessarily think and feel in a correct German way, who is to decide which German’s ideas are German and which un-German? It is obvious that the Nazis are moving in a circle. Since they abhor as manifestly un-German decision by majority vote, the conclusion is inescapable that according to them German is whatever those who have succeeded in civil war consider to be German.

Originally published in Omnipotent Government (1944) as “A Critique of German Nationalism.”
Ludwig von Mises

Ludwig von Mises (1881-1973) taught in Vienna and New York and served as a close adviser to the Foundation for Economic Education. He is considered the leading theorist of the Austrian School of the 20th century.

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