Re: Social Darwinism; was: So Long Judge Moore, We'll Miss You

> > Sure. In part, yes. Hitler used whatever ideology he could to arouse
> > the passions of the people. But in Hitler's sinister mind it was his
> > belief in natural selection that undergirded his project of building a
> > super Aryan race.
> 
> Wrong again. Learn to read. 

It was largely about employing social darwinism:

FROM Hitler, Mein Kampf--

Such a dispensation of Nature is quite logical. 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.

    This urge for the maintenance of the unmixed breed, which is a
phenomenon that prevails throughout the whole of the natural world,
results not only in the sharply defined outward distinction between
one species and another but also in the internal similarity of
characteristic qualities which are peculiar to each breed or species.
The fox remains always a fox, the goose remains a goose, and the tiger
will retain the character of a tiger. The only difference that can
exist within the species must be in the various degrees of structural
strength and active power, in the intelligence, efficiency, endurance,
etc., with which the individual specimens are endowed. It would be
impossible to find a fox which has a kindly and protective disposition
towards geese, just as no cat exists which has a friendly disposition
towards mice.

    That is why the struggle between the various species does not
arise from a feeling of mutual antipathy but rather from hunger and
love. In both cases Nature looks on calmly and is even pleased with
what happens. The struggle for the daily livelihood leaves behind in
the ruck everything that is weak or diseased or wavering; while the
fight of the male to possess the female gives to the strongest the
right, or at least, the possibility to propagate its kind. And this
struggle is a means of furthering the health and powers of resistance
in the species. Thus it is one of the causes underlying the process of
development towards a higher quality of being.

    If the case were different the progressive process would cease,
and even retrogression might set in. Since the inferior always
outnumber the superior, the former would always increase more rapidly
if they possessed the same capacities for survival and for the
procreation of their kind; and the final consequence would be that the
best in quality would be forced to recede into the background.
Therefore a corrective measure in favour of the better quality must
intervene. Nature supplies this by establishing rigorous conditions of
life to which the weaker will have to submit and will thereby be
numerically restricted; but even that portion which survives cannot
indiscriminately multiply, for here a new and rigorous selection takes
place, according to strength and health.

    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, as 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.

    In short, the results of miscegenation are always the following: 
(a) The level of the superior race becomes lowered; 
(b) physical and mental degeneration sets in, thus leading slowly but
steadily towards a progressive drying up of the vital sap.

    The act which brings about such a development is a sin against the
will of the Eternal Creator. And as a sin this act will be avenged.

    Man's effort to build up something that contradicts the iron logic
of Nature brings him into conflict with those principles to which he
himself exclusively owes his own existence. By acting against the laws
of Nature he prepares the way that leads to his ruin.

    Here we meet the insolent objection, which is Jewish in its
inspiration and is typical of the modern pacifist. It says: "Man can
control even Nature."

    There are millions who repeat by rote that piece of Jewish babble
and end up by imagining that somehow they themselves are the
conquerors of Nature. And yet their only weapon is just a mere idea,
and a very preposterous idea into the bargain; because if one accepted
it, then it would be impossible even to imagine the existence of the
world.

    The real truth is that, not only has man failed to overcome Nature
in any sphere whatsoever but that at best he has merelysucceeded 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.

    And not only that. Certain ideas are even confined to certain
people. This holds true with regard to those ideas in particular which
have not their roots in objective scientific truth but in the world of
feeling. In other words, to use a phrase which is current to-day and
which well and clearly expresses this truth: They reflect an inner
experience. All such ideas, which have nothing to do with cold logic
as such but represent mere manifestations of feeling, such as ethical
and moral conceptions, etc., are inextricably bound up with man's
existence. It is to the creative powers of man's imagination that such
ideas owe their existence.

    Now, then, a necessary condition for the maintenance of such ideas
is the existence of certain races and certain types of men. For
example, anyone who sincerely wishes that the pacifist idea should
prevail in this world ought to do all he is capable of doing to help
the Germans conquer the world; for in case the reverse should happen
it may easily be that the last pacifist would disappear with the last
German. I say this because, unfortunately, only our people, and no
other people in the world, fell a prey to this idea. Whether you like
it or not, you would have to make up your mind to forget wars if you
would achieve the pacifist ideal. Nothing less than this was the plan
of the American world-redeemer, Woodrow Wilson. Anyhow that was what
our visionaries believed, and they thought that through his plans
their ideals would be attained.

    The pacifist-humanitarian idea may indeed become an excellent one
when the most superior type of manhood will have succeeded in
subjugating the world to such an extent that this type is then sole
master of the earth. This idea could have an injurious effect only in
the measure according to which its application would become difficult
and finally impossible. So, first of all, the fight and then pacifism.
If the case were different it would mean that mankind has already
passed the zenith of its development, and accordingly the end would
not be the supremacy of some moral ideal but degeneration into
barbarism and consequent chaos. People may laugh at this statement;
but our planet has been moving through the spaces of ether for
millions and millions of years, uninhabited by men, and at some future
date may easily begin to do so again – if men should forget that
wherever they have reached a superior level of existence, it was not
the result of following the ideas of crazy visionaries but by
acknowledging and rigorously observing the iron laws of Nature.

    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.

    He who would live must fight. He who does not wish to fight in
this world, where permanent struggle is the law of life, has not the
right to exist.

    Such a saying may sound hard; but, after all, that is how the
matter really stands. Yet far harder is the lot of him who believes
that he can overcome Nature and thus in reality insults her. Distress,
misery, and disease are her rejoinders.

    Whoever ignores or despises the laws of race really deprives
himself of the happiness to which he believes he can attain. For he
places an obstacle in the victorious path of the superior race and, by
so doing, he interferes with a prerequisite condition of all human
progress. Loaded with the burden of humanitarian sentiment, he falls
back to the level of those who are unable to raise themselves in the
scale of being.

    It would be futile to attempt to discuss the question as to what
race or races were the original standard-bearers of human culture and
were thereby the real founders of all that we understand by the word
humanity. It is much simpler to deal with this question in so far as
it relates to the present time. Here the answer is simple and clear.
Every manifestation of human culture, every product of art, science
and technical skill, which we see before our eyes to-day, is almost
exclusively the product of the Aryan creative power. This very fact
fully justifies the conclusion that it was the Aryan alone who founded
a superior type of humanity; therefore he represents the architype of
what we understand by the term: MAN. He is the Prometheus of mankind,
from whose shining brow the divine spark of genius has at all times
flashed forth, always kindling anew that fire which, in the form of
knowledge, illuminated the dark night by drawing aside the veil of
mystery and thus showing man how to rise and become master over all
the other beings on the earth. Should he be forced to disappear, a
profound darkness will descend on the earth; within a few thousand
years human culture will vanish and the world will become a desert.

    If we divide mankind into three categories – founders of culture,
bearers of culture, and destroyers of culture – the Aryan alone  can
be considered as representing the first category. It was he who laid
the groundwork and erected the walls of every great structure in human
culture. Only the shape and colour of such structures are to be
attributed to the individual characteristics of the  various nations.
It is the Aryan who has furnished the great building-stones and plans
for the edifices of all human progress; only the way in which these
plans have been executed is to be attributed to the qualities of each
individual race. Within a few decades the whole of Eastern Asia, for
instance, appropriated a culture and called such a culture its own,
whereas the basis of that culture was the Greek mind and Teutonic
skill as we know it. Only the external form – at least to a certain
degree – shows the traits of an Asiatic inspiration. It is not true,
as some believe, that Japan adds European technique to a culture of
her own. The truth rather is that European science and technics are
just decked out with the peculiar characteristics of Japanese
civilization. The foundations of actual life in Japan to-day are not
those of the native Japanese culture, although this characterizes the
external features of the country, which features strike the eye of
European observers on account of their fundamental difference from us;
but the real foundations of contemporary Japanese life are the
enormous scientific and technical achievements of Europe and America,
that is to say, of Aryan peoples. Only by adopting these achievements
as the foundations of their own progress can the various nations of
the Orient take a place in contemporary world progress. The scientific
and technical achievements of Europe and America provide the basis on
which the struggle for daily livelihood is carried on in the Orient.
They provide the necessary arms and instruments for this struggle, and
only the outer forms of these instruments have become gradually
adapted to Japanese ways of life.

    If, from to-day onwards, the Aryan influence on Japan would cease
– and if we suppose that Europe and America would collapse – then the
present progress of Japan in science and technique might still last
for a short duration; but within a few decades the inspiration would
dry up, and native Japanese character would triumph, while the present
civilization would become fossilized and fall back into the sleep from
which it was aroused about seventy years ago by the impact of Aryan
culture. We may therefore draw the conclusion that, just as the
present Japanese development has been due to Aryan influence, so in
the immemorial past an outside influence and an outside culture
brought into existence the Japanese culture of that day. This opinion
is very strongly supported by the fact that the ancient civilization
of Japan actually became fossilizied and petrified. Such a process of
senility can happen only if a people loses the racial cell which
originally had been creative or if the outside influence should be
withdrawn after having awakened and maintained the first cultural
developments in that region. If it be shown that a people owes the
fundamental elements of its culture to foreign races, assimilating and
elaborating such elements, and if subsequently that culture becomes
fossilized whenever the external influence ceases, then such a race
may be called the depository but never the creator of a culture.