All Quotes

"The whole life of the upper classes is a constant inconsistency. The more delicate a man's conscience is, the more painful this contradiction is to him."

"The attitude of the ruling classes to the laborers is that of a man who has felled his adversary to the earth and holds him down, not so much because he wants to hold him down, as because he knows that if he let him go, even for a second, he would himself be stabbed, for his adversary is infuriated and has a knife in his hand. And therefore, whether their conscience is tender or the reverse, our rich men cannot enjoy the wealth they have filched from the poor as the ancients did who believed in their right to it. Their whole life and all their enjoyments are embittered either by the stings of conscience or by terror."

"What! all of us, Christians, not only profess to love one another, but do actually live one common life; we whose social existence beats with one common pulse—we aid one another, learn from one another, draw ever closer to one another to our mutual happiness, and find in this closeness the whole meaning of life!—and to-morrow some crazy ruler will say some stupidity, and another will answer in the same spirit, and then I must go expose myself to being murdered, and murder men—who have done me no harm—and more than that, whom I love. And this is not a remote contingency, but the very thing we are all preparing for, which is not only probable, but an inevitable certainty."

"To recognize this clearly is enough to drive a man out of his senses or to make him shoot himself. And this is just what does happen, and especially often among military men. A man need only come to himself for an instant to be impelled inevitably to such an end."

"And this is the only explanation of the dreadful intensity with which men of modern times strive to stupefy themselves, with spirits, tobacco, opium, cards, reading newspapers, traveling, and all kinds of spectacles and amusements. These pursuits are followed up as an important, serious business. And indeed they are a serious business. If there were no external means of dulling their sensibilities, half of mankind would shoot themselves without delay, for to live in opposition to one's reason is the most intolerable condition. And that is the condition of all men of the present day. All men of the modern world exist in a state of continual and flagrant antagonism between their conscience and their way of life. This antagonism is apparent in economic as well as political life. But most striking of all is the contradiction between the Christian law of the brotherhood of men existing in the conscience and the necessity under which all men are placed by compulsory military service of being prepared for hatred and murder—of being at the same time a Christian and a gladiator."

"The error arises from the learned jurists deceiving themselves and others, by asserting that government is not what it really is, one set of men banded together to oppress another set of men, but, as shown by science, is the representation of the citizens in their collective capacity."

"All state obligations are against the conscience of a Christian: the oath of allegiance, taxes, law proceedings and military service."

"Armies are necessary, before all things, for the defense of governments from their own oppressed and enslaved subjects."

"The revolutionaries say: "The government organization is bad in this and that respect; it must be destroyed and replaced by this and that." But a Christian says: "I know nothing about the governmental organization, or in how far it is good or bad, and for the same reason I do not want to support it.""

"But one no longer wonders when one realizes that in the higher classes there is an unerring instinct of what tends to maintain and of what tends to destroy the organization by virtue of which they enjoy their privileges. The fashionable lady had certainly not reasoned out that if there were no capitalists and no army to defend them, her husband would have no fortune, and she could not have her entertainments and her ball-dresses. And the artist certainly does not argue that he needs the capitalists and the troops to defend them, so that they may buy his pictures. But instinct, replacing reason in this instance, guides them unerringly. And it is precisely this instinct which leads all men, with few exceptions, to support all the religious, political, and economic institutions which are to their advantage."

"The universal hypocrisy has so entered into the flesh and blood of all classes of our modern society, it has reached such a pitch that nothing in that way can rouse indignation. Hypocrisy in the Greek means "acting," and acting—playing a part—is always possible."

"We cannot pretend that we do not see the armed policeman who marches up and down beneath our window to guarantee our security while we eat our luxurious dinner, or look at the new piece at the theater, or that we are unaware of the existence of the soldiers who will make their appearance with guns and cartridges directly our property is attacked."

"Art is a human activity having for its purpose the transmission to others of the highest and best feelings to which men have risen."

"And therefore just as a brigand caught in broad daylight in the act cannot persuade us that he did not lift his knife in order to rob his victim of his purse, and had no thought of killing him, we too, it would seem, cannot persuade ourselves or others that the soldiers and policemen around us are not to guard us, but only for defense against foreign foes, and to regulate traffic and fetes and reviews; we cannot persuade ourselves and others that we do not know that the men do not like dying of hunger, bereft of the right to gain their subsistence from the earth on which they live; that they do not like working underground, in the water, or in the stifling heat, for ten to fourteen hours a day, at night in factories to manufacture objects for our pleasure. One would imagine it impossible to deny what is so obvious. Yet it is denied."

"The only significance of life consists in helping to establish the kingdom of God; and this can be done only by means of the acknowledgment and profession of the truth by each one of us."

"There is no single speech nor article in which it is not said that the purpose of all these orgies is the peace of Europe. At a dinner given by the representatives of French literature, all breathe of peace. M. Zola, who, a short time previously, had written that war was inevitable, and even serviceable; M. de Vogue, who more than once has stated the same in print, say, neither of them, a word as to war, but speak only of peace. The sessions of Parliament open with speeches upon the past festivities; the speakers mention that such festivities are an assurance of peace to Europe. It is as if a man should come into a peaceful company, and commence energetically to assure everyone present that he has not the least intention to knock out anyone's teeth, blacken their eyes, or break their arms, but has only the most peaceful ideas for passing the evening."

"No feats of heroism are needed to achieve the greatest and most important changes in the existence of humanity; neither the armament of millions of soldiers, nor the construction of new roads and machines, nor the arrangement of exhibitions, nor the organization of workmen's unions, nor revolutions, nor barricades, nor explosions, nor the perfection of aerial navigation; but a change in public opinion. And to accomplish this change no exertions of the mind are needed, nor the refutation of anything in existence, nor the invention of any extraordinary novelty; it is only needful that we should not succumb to the erroneous, already defunct, public opinion of the past, which governments have induced artificially; it is only needful that each individual should say what he really feels or thinks, or at least that he should not say what he does not think."

"One is ashamed to say how little is needed for all men to be delivered from those calamities which now oppress them; it is only needful not to lie."

"One free man will say with truth what he thinks and feels amongst thousands of men who by their acts and words attest exactly the opposite. It would seem that he who sincerely expressed his thought must remain alone, whereas it generally happens that every one else, or the majority at least, have been thinking and feeling the same things but without expressing them. And that which yesterday was the novel opinion of one man, to-day becomes the general opinion of the majority. And as soon as this opinion is established, immediately by imperceptible degrees, but beyond power of frustration, the conduct of mankind begins to alter. Whereas at present, every man, even, if free, asks himself, "What can I do alone against all this ocean of evil and deceit which overwhelms us? Why should I express my opinion? Why indeed possess one? It is better not to reflect on these misty and involved questions. Perhaps these contradictions are an inevitable condition of our existence. And why should I struggle alone with all the evil in the world? Is it not better to go with the stream which carries me along ? If anything can be done, it must be done not alone but in company with others." And leaving the most powerful of weapons — thought and its expression — which move the world, each man employs the weapon of social activity, not noticing that every social activity is based on the very foundations against which he is bound to fight, and that upon entering the social activity which exists in our world every man is obliged, if only in part, to deviate from the truth and to make concessions which destroy the force of the powerful weapon which should assist him in the struggle. It is as if a man, who was given a blade so marvelously keen that it would sever anything, should use its edge for driving in nails. We all complain of the senseless order of life, which is at variance with our being, and yet we refuse to use the unique and powerful weapon within our hands — the consciousness of truth and its expression; but on the contrary, under the pretext of struggling with evil, we destroy the weapon, and sacrifice it to the exigencies of an imaginary conflict'."

"One man does not assert the truth which he knows, because he feels himself bound to the people with whom he is engaged; another, because the truth might deprive him of the profitable position by which he maintains his family; a third, because he desires to attain reputation and authority, and then use them in the service of mankind; a fourth, because he does not wish to destroy old sacred traditions; a fifth, because he has no desire to offend people; a sixth, because the expression of the truth would arouse persecution, and disturb the excellent social activity to which he has devoted himself. One serves as emperor, king, minister, government functionary, or soldier, and assures himself and others that the deviation from truth indispensable to his condition is redeemed by the good he does. Another, who fulfils the duties of a spiritual pastor, does not in the depths of his soul believe all he teaches, but permits the deviation from truth in view of the good he does. A third instructs men by means of literature, and notwithstanding the silence he must observe with regard to the whole truth, in order not to stir up the government and society against himself, has no doubt as to the good he does. A fourth struggles resolutely with the existing order as revolutionist or anarchist, and is quite assured that the aims he pursues are so beneficial that the neglect of the truth, or even of the falsehood, by silence, indispensable to the success of his activity, does not destroy the utility of his work. In order that the conditions of a life contrary to the consciousness of humanity should change and be replaced by one which is in accord with it, the outworn public opinion must be superseded by a new and living one. And in order that the old outworn opinion should yield its place to the new living one, all who are conscious of the new requirements of existence should openly express them. And yet all those who are conscious of these new requirements, one in the name of one thing, and one in the name of another, not only pass them over in silence, but both by word and deed attest their exact opposites."

"Only the truth and its expression can establish that new public opinion which will reform the ancient obsolete and pernicious order of life; and yet we not only do not express the truth we know, but often even distinctly give expression to what we ourselves regard as false. If only free men would not rely on that which has no power, and is always fettered — upon external aids; but would trust in that which is always powerful and free — the truth and its expression!"

"Those attacks upon language and religion in Poland, the Baltic provinces, Alsace, Bohemia, upon the Jews in Russia, in every place that such acts of violence occur—in what name have they been, and are they, perpetrated? In none other than the name of that patriotism which you defend. Ask our savage Russifiers of Poland and the Baltic provinces, ask the persecutors of the Jews, why they act thus. They will tell you it is in defence of their native religion and language; they will tell you that if they do not act thus, their religion and language will suffer—the Russians will be Polonised, Teutonised, Judaised."

"People understand the meaning of eating lies in the nourishment of the body only when they cease to consider that the object of that activity is pleasure. ...People understand the meaning of art only when they cease to consider that the aim of that activity is beauty, i.e., pleasure."

"In spite the mountains of books written about art, no precise definition of art has been constructed. And the reason for this is that the conception of art has been based on the conception of beauty."

"In order to correctly define art, it is necessary, first of all, to cease to consider it as a means to pleasure and consider it as one of the conditions of human life. ...Reflecting on it in this way, we cannot fail to observe that art is one of the means of affective communication between people."

"By words one transmits thoughts to another, by means of art, one transmits feelings."

"To evoke in oneself a feeling one has once experienced, and having evoked it in oneself, then by means of movements, lines, colors, sounds, or forms expressed through words, so to convey this so that others may experience the same feeling — this is the activity of art."

"Art is a human activity consisting in this, that one consciously, by means of certain external symbols, conveys to others the feelings one has experienced, whereby people so infected by these feelings, also experience them."

"Art is not, as the metaphysicians say, the manifestation of some mysterious Idea of beauty or God; it is not, as the aesthetical physiologists say, [play or] a game in which one releases surplus energy, ...not the production of pleasing objects, and is above all, not pleasure itself, but it is the means of union among mankind, joining them in the same feelings, and necessary for the life and progress toward the good of the individual and of humanity."

"The activity of art is... as important as the activity of language itself, and as universal."

"Some teachers of mankind — as Plato... the first Christians, the orthodox Muslims, and the Buddhists — have gone so far as to repudiate art. ...[They consider it] so highly dangerous in its power to infect people against their wills, that mankind will lose far less by banishing all art than by tolerating each and every art. ...such people were wrong in repudiating all art, for they denied that which cannot be denied — one of the indispensable means of communication, without which mankind could not exist. ...Now there is only fear, lest we should be deprived of any pleasures art can afford, so any type of art is patronized. And I think the last error is much grosser than the first and that its consequences are far more harmful."

"The appreciation of the merits of art (of the emotions it conveys) depends upon an understanding of the meaning of life, what is seen as good and evil. Good and evil are defined by religions."

"Humanity unceasingly strives forward from a lower, more partial and obscure understanding of life to one more general and more lucid. And in this, as in every movement, there are leaders — those who have understood the meaning of life more clearly than others — and of those advanced men there is always one who has in his words and life, manifested this meaning more clearly, accessibly, and strongly than others. This man's expression ... with those superstitions, traditions, and ceremonies which usually form around the memory of such a man, is what is called a religion. Religions are the exponents of the highest comprehension of life ... within a given age in a given society ... a basis for evaluating human sentiments. If feelings bring people nearer to the religion's ideal ... they are good, if these estrange them from it, and oppose it, they are bad."

"The Christianity of the first centuries recognized as productions of good art, only legends, lives of saints, sermons, prayers, and hymn-singing evoking love of Christ, emotion at his life, desire to follow his example, renunciation of worldly life, humility, and the love of others; all productions transmitting feelings of personal enjoyment they considered to be bad, and therefore rejected ... This was so among the Christians of the first centuries who accepted Christ teachings, if not quite in its true form, at least not yet in the perverted, paganized form in which it was accepted subsequently. But besides this Christianity, from the time of the wholesale conversion of whole nations by order of the authorities, as in the days of Constantine, Charlemagne and Vladimir, there appeared another , a Church Christianity, which was nearer to paganism than to Christ's teaching. And this Church Christianity ... did not acknowledge the fundamental and essential positions of true Christianity — the direct relationship of each individual to the Father, the consequent brotherhood and equality of all people, and the substitution of humility and love in place of every kind of violence — but, on the contrary, having founded a heavenly hierarchy similar to the pagan mythology, and having introduced the worship of Christ, of the Virgin, of angels, of apostles, of saints, and of martyrs, but not only of these divinities themselves but of their images, it made blind faith in its ordinances an essential point of its teachings. However foreign this teaching may have been to true Christianity, however degraded, not only in comparison with true Christianity, but even with the life-conception of the Romans such as Julian and others, it was for all that, to the barbarians who accepted it, a higher doctrine than their former adoration of gods, heroes, and good and bad spirits. And therefore this teaching was a religion to them, and on the basis of that religion the art of the time was assessed. And art transmitting pious adoration of the Virgin, Jesus, the saints, and the angels, a blind faith in and submission to the Church, fear of torments and hope of blessedness in a life beyond the grave, was considered good; all art opposed to this was considered bad."

"In Hitler's eyes, Christianity was a religion fit only for slaves; he detested its ethics in particular. Its teaching, he declared, was a rebellion against the natural law of selection by struggle and the survival of the fittest."

"[Hitler] himself saw Christianity as a temporary ally, for in his opinion 'one is either a Christian or a German'. To be both was impossible. Nazism itself was a religion, a pagan religion, and Hitler was its high priest... Its high altar [was] Germany itself and the German people, their soil and forests and language and traditions."

"Everybody thinks Hitler got to power because of his armies, because they were willing to kill, and that's partially true, because in the real world power is always built on the threat of death and dishonor. But mostly he got to power on words, on the right words at the right time."

"In the introduction to his edition of Hitler's Table Talk, Hugh Trevor-Roper maintains that Hitler's ideas on culture were "trivial, half-baked and disgusting". This seems questionable. At least, there are marked similarities between the cultural ideals promulgated in the Führer's writings and conversation and those of the intellectuals we have been looking at... The contention, then, that Hitler's ideas on culture were trivial, half-baked and disgusting can be allowed only if the same epithets are applied to numerous cultural ideas prevalent among English intellectuals in the first half of the twentieth century, some of which are still espoused today. The superiority of "high" art, the eternal glory of Greek sculpture and architecture, the transcendent value of the old masters and of classical music, the supremacy of Shakespeare, Goethe and other authors acknowledged by intellectuals as great, the divine spark that animates all productions of genius and distinguishes them from the low amusements of the mass — these were among Hitler's most dearly held beliefs. His contempt for "gutter journalism", advertising and "cinema bilge", his espousal of the aristocratic principle, and his comparison of the "dunderheaded multitude" with women and children, are other features that readers of this book will have no difficulty matching in intellectual discourse. To such readers, his various rewritings of the mass — as exterminable subhumans, as an inhibited bourgeois herd, as noble workers, as peasant pastoral — will also be familiar intellectual devices. The tragedy of Mein Kampf is that it was not, in many respects, a deviant work but one firmly rooted in European intellectual orthodoxy."

"Try explaining Hitler to a kid."

"Men of action, when they are without faith, have never believed in anything but action. Hitler's untenable paradox lay precisely in wanting to found a stable order on perpetual change and no negation."

"The names of Lenin, Stalin, and Hitler will forever be linked to the tragic course of European history in the first half of the twentieth century. Only weeks after the Russian Revolution the Bolsheviks created secret police forces far more brutal than any that had existed under the tsar. The Nazis followed suit and were no sooner in power than they instituted the dreaded Gestapo. Under both regimes millions of people were incarcerated in concentration camps where they were tortured and frequently worked to death."

"But if you can breed cattle for milk yield, horses for running speed, and dogs for herding skill, why on Earth should it be impossible to breed humans for mathematical, musical or athletic ability? Objections such as "these are not one-dimensional abilities" apply equally to cows, horses and dogs and never stopped anybody in practice. I wonder whether, some 60 years after Hitler's death, we might at least venture to ask what the moral difference is between breeding for musical ability and forcing a child to take music lessons. Or why it is acceptable to train fast runners and high jumpers but not to breed them. I can think of some answers, and they are good ones, which would probably end up persuading me. But hasn't the time come when we should stop being frightened even to put the question?"

"What's to prevent us from saying Hitler wasn't right? I mean, that is a genuinely difficult question."

"This man, compounded of mystic and megalomaniac, orator and self-hypnotist, faithless and merciless in pursuit of his aims, was to bring upon his own country, upon Europe and more distant lands, suffering, destruction and death. He was to do worse. In the name of racial purity, he inspired a surge of beastliness unparalleled for centuries. Hitler was a failure, for he transformed the world in the sense in which he least wished. When the struggle was over, Europe lay prostrate and power had passed to Russia in the East and the United States in the West, countries he dreaded or despised. His opportunity came at a climacteric in history and he made terrible use of it."

"It would assist us if the Chancellor could state his position about...Locarno. Hitler declared that the German Government would "scrupulously and faithfully observe every treaty into which they had entered of their own free will, including Locarno." The world must not expect to obtain Germany's signature on all occasions, but Germany's signature, once given, would be honoured. No assurance could have been firmer or more specific, if it could be believed. The argument was also clear enough. Hitler did not regard the Versailles Treaty as binding, because it had been signed under duress, but I thought at the time that Hitler might be genuine in this distinction and that he could intend to observe treaties "freely" signed by Germany. This possibility remained in my mind until the occupation of the Rhineland destroyed any further confidence I might have had in Hitler's statements."

"I was most unfavourably impressed by Hitler's personality. Unlike Stalin as I was to know him, or Mussolini, he appeared negative to me, certainly not compelling; he was also rather shifty. Stalin and Mussolini were, in their separate ways, men whose personality would be felt in any company. Hitler was essentially the man who would pass in the crowd."

"Two things made the German experience unique. The first was Hitler himself, who was in many ways more bizarre than Chaplin knew. An art-school reject who had once scraped a living by selling kitschy picture postcards; an Austrian draft-dodger who had ended up a decorated Bavarian corporal; a lazy mediocrity who rose late and enjoyed both Wagner's operas and Karl May's cowboy yarns - here indeed was an unlikely heir to the legacy of Frederick the Great and Otto von Bismarck. In Munich in the early 1920s he could be seen attending the soirées of a Romanian princess 'in his gangster hat and trenchcoat over his dinner jacket, touting a pistol and carrying as usual his dog-whip'. It is not altogether surprising that President Hindenburg assumed he was Bohemian. Others thought he looked more like 'a man trying to seduce the cook', or perhaps a renegade tram conductor. If it had not been for the advice of his publisher Max Amann, he would have called his first book Four and a Half Years of Struggle against Lies, Stupidity and Cowardice instead of the distinctly catchier My Struggle. The longer title captures something of Hitler's shrill and vituperative personality. As for his sexuality, about which there has long been speculation on the basis of circumstantial or tainted evidence, he may have had none. Hitler hated. He did not love."

"Superficially, Hitler's appeal to German voters is easy to understand. He simply offered more radical remedies to the Depression than his political rivals. Others might offer piecemeal solutions to unemployment; Hitler was willing to contemplate a bold programme of public works. Others might worry that financing public works with deficits would trigger a new inflation; Hitler bluntly stated that the hoodlums of his Sturmabteilung would deal with any profiteers who charged excessive prices. Others might argue, as Rathenau and Stresemann had, that Germany must try to pay reparations, if only to prove the impossibility of doing so, or must borrow to the hilt in New York so as to drive a rift between the Western creditors; Hitler essentially argued for default. It helped, of course, that the reparations system had itself collapsed by 1932; Germany had already defaulted, albeit with American consent, by the time Hitler came to power. It helped, too, that the Nazis were able to recruit the widely respected former Reichsbank President Hjalmar Schacht, who had resigned his post in 1930 after effectively endorsing Hitler's campaign against the revised reparations schedule known as the Young Plan. Yet even with his imprimatur on them, it took real political skill to sell such unorthodox economic solutions to a relatively sophisticated and highly variegated electorate. The Nazis' success without doubt owed much to Joseph Goebbels, the evil genius of twentieth-century marketing, who sold Hitler to the German public as if he were the miraculous offspring of the Messiah and Marlene Dietrich. The Nazi election campaigns of 1930, 1932. and 1933 were unprecedented assaults on public opinion, involving standardized mass meetings and eye-catching posters, as well as rousing songs (like the Horst-Wessel Lied) and calculated physical intimidation of opponents. Though much of this owed its inspiration to Mussolini - not least the snazzy uniforms for supporters, and the Roman salutes - Goebbels understood the need for finesse as well as bombast. For one thing, he saw more clearly than the star himself the need to adjust Hitler's message according to which of the German electorate's many segments was being addressed."

"Hitler is probably the world's most notorious tyrant. His name is virtually synonymous with evil. Rising from obscurity and failure, he found inspiration in the German army and entered politics after World War I. His Nazi Party became the largest in Germany, leading to his appointment as Chancellor in 1933. Within a year, he had turned Germany into a dictatorship. He built up the economy while establishing a police state based on terror. He pushed his country into World War II where his aggressive leadership produced spectacular vicotories until he was opposed by the Soviet Union and the United States. During the war, he ordered the murder of six million Jews and other minorities. With his country collapsing around him, he committed suicide."

"Hitler had no superior, and there was no appeal against him. The only alternative to obedience was imprisonment or death. He ruled Germany through the regular government and the increasingly powerful Nazi Party whose organizations reached every level of the population. The regime looked simple and streamlined, but Hitler, who believed in the survival of the fittest, encouraged competition among his subordinates, often appointing two people to very similar jobs, so that they would have to come to him for resolution. He rarely consulted his cabinet but relied on a loyal coterie headed by Heinrich Himmler, chief of the elite SS troops, and the Gestapo (secret police), Hermann Goring, commander of the air force and Joseph Goebbels, Minister of Propaganda. Hitler was the ultimate amateur, a skilled politician with no education but a photographic memory that enabled him to intimidate his officers. He distrusted educated specialists and believed he was right about everything. He met with his cronies over tea where he would endulge in endless monologues - tea, because he was a vegetarian and teetotaller who also firmly discouraged smoking."