Political Works

"His [Paul] false humility was coupled with a desire for world dominion. He displayed an overheated “religious” longing as with all Orientals. He desired to march at the head of the rebels. Such was the Pauline falsification of the great figure of Christ. John has interpreted Jesus in an ingenious way. He recognized that here one was dealing with an anti Jewish spirit hostile to the old testament. But this has been covered over by a Jewish tradition which was linked with the spiritual waste products of the Hellenic world shaped anew in the Roman church. Europe has tried to renew, in vain, this Oriental church. Europe's reverence of its "Christianity" has condemned all attempts to failure. But the "Christian" churches are a monstrous, [partly] deliberate and [partly] unconscious falsification of the simple happy message of the kingdom of heaven within us. They are a falsification of the child of god, and of service for the good, and of passionate defence against evil."

"Hanns Heinz Ewers tells a short story of a boy who was so unnatural of disposition as to take a special delight in people sick with elephantiasis. Our "European intellectuality" finds itself in an identical condition today which, through Jewish pens, worships the Kokoschka, Chagalls and Pechsteins as the leaders of the Art of the future. Features of degeneracy are already apparent, as, for instance, with Schwalbach, who dares representing Jesus as flat footed and bow legged."

"For this reason Jesus, in spite of all Christian churches, signifies a pivotal point in our history. He became the god of the Europeans, yet, not seldom did he appear in a repellent distortion. If the concentrated feeling of personality which built Gothic cathedrals and inspired a Rembrandt portrait penetrated more clearly into the consciousness of the general public, a new wave of culture would begin. But the prerequisite for this is the overcoming of the former statutory values of the "Christian" churches."

"Deshalb bedeutet Jesus trotz aller christlichen Kirchen einen Angelpunkt unserer Geschichte. Deshalb wurde er der Gott der Europäer, wenn auch bis auf heute in nicht selten abstoßender Verzerrung. Könnte dies geballt vorhandene Gefühl der Persönlichkeit, das gotische Dome baute, das ein Bildnis Rembrandts schuf, deutlicher in das Bewusstsein der Allgemeinheit dringen, es hübe eine neue Welle unserer gesamten Gesittung an. Die Voraussetzung dazu ist aber die Überwindung der bisherigen Werksetzungen der "christlichen" Kirchen."

"A keen observer has correctly remarked that the Jesus child of the Sistine Madonna is "frankly heroic" in gaze and posture (Wölfflin). That is aptly expressed except that the fundamental ground is lacking as to why the allegedly Jewish family had a heroic look to it. Here, only composition and color distribution, not "inwardness" and "dedication", are determining. These are the prerequisites to the success of a formative will, once again, the racial ideal of beauty. To see in place of the light-brown haired, light skinned Jesus child a blue black, woolly haired, brown skinned Jew boy would be an impossibility. Equally, we cannot think of a Jewish Mother of god next to the holy, even if the latter had the "noble face" of an Offenbach or Disraeli."

"Jesus once caused a sick man to arise on the Sabbath and take up his bed, whereupon the pious of the land raised a great outcry. But Jesus answered with superior contempt that the Sabbath was there for the sake of man, not man for the sake of the Sabbath; consequently, man was also master over the Sabbath."

"The Jewish idea of the "slave of god", one who receives mercy from an arbitrary, absolutist god, has thus passed over to Rome and Wittenberg, and can be attributed to Paul as the actual creator of this doctrine, which is to say that our churches are not Christian but Pauline. Jesus unquestionably praised the One-Being with god. This was his redemption, his goal. He did not preach a condescending granting of mercy from an almighty being in the face of which even the greatest human soul represented a pure nothingness. This doctrine of mercy is naturally very welcome to every church. With such misinterpretation the church and its leaders appear as the "representatives of god". Consequently, they could acquire power by granting mercy through their magic hands."

"In the idea of personality, the metaphysical problem is condensed. Every man feels a number of formative possibilities within himself. He knows that many of his dispositions change and that other capabilities have enfolded or can enfold. Lacking mental freedom can only exist if there is the possibility of mental freedom at all and in every new deed he recognizes himself again. He knows that the structural lines of his essential nature remain the same. He sees himself as facing an apparently unconditional law. This inescapability from oneself and, again, the certainty of being a self, is the cause that recognizing the freedom of will as well as unyielding laws can at the same time dwell in a man. Jesus was of the opinion that a thistle could not bear fruit, thus, an evil man can not do good works."

"The ancient Germanic idea of god is likewise inconceivable without spiritual freedom. Jesus also spoke of the kingdom of heaven within us. The strength of spiritual search already shows itself in the world wanderer, Odin, and can be seen in the seeker and believer, Eckehart, and we see it in all great men from Luther to Lagarde. This soul also lived within the venerable Thomas of Aquinas and in the majority of the occidental fathers of the church."

"The "holy year" invented by Bonifacius VIII brought in a huge income from the sale of indulgences. But the jubilee absolution could only be purchased in Rome. At first the ANNVS SANCTVS was to be celebrated every 100 years. Then it was held every 50, every 33, finally every 25 years, to obtain large sums of money more frequently. The first "holy year" brought the pope 200,000 foreign visitors and 15 million golden guldens. In 1350 the Vatican took in 22 million. One therefore understands why, after the 33 years celebrated in remembrance of Jesus' s years of life (as the festival was called after the second shortening of the interval between holy years), an interval lasting only 25 years was introduced on account of the "brevity of human life". One sees that even the martyr's death of Jesus can be good for furthering the business of his "representative"."

"An event not fitting strictly into this work, but which is of deep inner significance, may be mentioned here as characterizing this spiritual attitude. On CORPVS CHRISTI day in 1929 at Munich, the procession was suddenly surprised by a violent thunderstorm. The monks, nuns, ministers, and so on, seized their crucifixes and candles under their arms and ran in all four heavenly directions. Later, Cardinal Faulhaber preached in the Frauenkirche and admonished the faithful not to allow their faith to be shaken by the bad weather, even if Jesus had this time not accepted the offering brought to him – Jesus is here represented as a rainmaker, and the rained upon CORPVS CHRISTI procession as an unsuccessful attempt at sorcery! The phrase medicine man philosophy – used without any offending intent – thus exactly characterizes the spiritual conduct of the Roman church."

"Jesuitism has drawn the last logical conclusions from the Roman system. The final stone in the structure of the medicine man philosophy was laid by the Vatican council. Here the medicine man was declared as god, as infallible god for the duration of exercise of his office. Strictly speaking, Jesus is no longer represented, but deposed; deposed and replaced by the Roman system, crowned by the medicine man invested with all power, who calls himself pope. "The new testament is indeed an important but not entirely exhaustive product of this apostolic tradition permeating the entire consciousness of the church", condescendingly writes the afore mentioned modern catholic theoretician, Professor Adam. Jesus is pushed aside; the Syrian-Etruscan superstition which at the beginning enveloped his personality like weeds, appears in his place as "apostolic tradition"."

"But the festivals of the Christian church appeared on the same day as the early peoples celebrated them, whether these were the festival of the fertility goddess Ostara, which became the Easter resurrection festival, or the festival of the winter solstice, which became the birthday of Jesus. Thus the catholic church in its fundamental forms in northern Europe has also been conditioned in a Nordic manner. The grotesque thing about this fact is only that it seeks to make a virtue out of necessity, and claims the richness of spiritual life exclusively as its own. The coercive church dogma declares in all seriousness that every national complexion could have a place in the church, that every kind of religiosity was under its protection; nowhere "the personal freedom of religious expression" would have been so protected as in the catholic church. (Adam.) This is naturally a reversal of facts which speak only too clearly. From Bonifacius by way of Ludwig the Pious, who made efforts to exterminate everything Germanic with fire and sword, and a total of over nine million murdered heretics, we pass to the Vatican council which up to the present represents a unique attempt to assert a merciless uniform spiritual belief: one form, one compulsory dogma, one language, and one rite, identically for Nordics, Levantines, Niggers, Chinese and Eskimos. (One should consider, in this connection, the Eucharistic congress in Chicago in 1926, where nigger bishops celebrated mass). For two thousand years the eternal blood of all races and peoples revolted against this."

"It is a significant world historical fact: however religious the Europeans of earlier times were, however much a religious longing is again occurring (admittedly still concealed for many, but nevertheless in many places deep), however many mystics and devout men the Occident produced: absolute religious genius or completely autocratic embodiments of the divine in one man, is something that Europe still does not possess. However richly talented, however powerful and surpassing in forms it was, until the present, we have still not created a religious form worthy of us: neither Francis of Assisi, Luther, Goethe nor Dostoyevsky are founders of a religion for us."

"Dr. Adam, a leading catholic theoretician, assures us that: "Catholicism is not completely identical with early Christianity, or even to be identified with the message of Christ, any more than the fully grown oak tree with the tiny acorn."(*) Here the sanctified arrogance of the church (the work bears the stamp IMPRIMATVR) concerning Jesus is openly expressed, and all further glorification of Christ serves, as said, only for the purpose of increasing the ruling tyranny of the church, not the message of Christ, of the little acorn. The office of the church rests completely in the hands of the priest who by the laying on of hands becomes the representative of the apostolic power. As a basis for this doctrine, the words of Jesus to Peter are quoted, according to which he calls him the rock upon which he will build his church. The fact that these words were a forgery inserted into the ancient texts much later by a true servant of the church(**), naturally does not prevent this demonstrably untrue doctrine from being repeated all over the world as the message of Jesus. (*)Adam: "Das Wesen des Katholizismus", 1925. (**)This passage (Matthew XVI: 18) is in fact an exceedingly clumsy one among the many pious forgeries, for a few verses later Jesus calls this same Peter a Satan who should get behind him. Jesus says the same in Mark VIII, 30). Would he have wished to build up a church upon such a man so clearly described, whose betrayal of him Jesus likewise foresaw? Such an assumption approaches an open abusing of the personality of Christ. Merx says in conclusion: "Historical research concerning Jesus cannot allow itself to be deceived forever by such forgery; there must be an end of it." (Die vier kanonischen Evangelien, III, 320)."

"Dr. Adam … assures: "When the catholic priest spreads the word of Christ, then it is not a mere man who preaches, but Christ himself." By this, the self-deification of the priest has been elevated into a dogma which certainly contains the height of arrogance in the view that if anywhere a leading personality "elevated his own poor self into a bearer of Christ's message" the church would at once have to utter its anathema over him: "And it would utter this anathema, even if an angel who came from heaven taught otherwise than has been accepted from the apostles." (Adam) The last elimination of human self-reliance in favour of an unreal office is perfected in the sacraments: "The sacramental blessing is not produced by the personal moral and religious efforts of the receiver of them, but far more through the objective completion of the sacramental token itself." With this, the annihilation of the personality is demanded, its valuelessness as "religious" doctrine is announced. In the midst of a people who had placed honor – personal honor, family honor, race honor, national honor – above all else as the midpoint of life, the open broadcasting of such a demand would never have been able to be carried through. This has only been possible through the skilled replacing of the concept of honor by that of "love", followed by humility and devotion. That this "sacramental token" is represented as having been "established" by Jesus himself, should be noted only as a small proof of with what lack of concern "history" is formed and "structures of religion" are built. It is self-evident that these ideas of a doctrine aiming at magic could not be maintained in such barren representation in Europe even after the denial of honor as a guiding idea."

"Every creature pursues its life with an aim even if it be unknown to it. The human soul also has a destiny: that is, to arrive at a pure knowledge of itself and a consciousness of god. But this soul is "scattered and spread out" in the world of the senses, of space and time. The senses are active in it and weaken – at first – the power of spiritual concentration; the precondition of "inner workings" is, therefore, the withdrawal of all exterior powers, the extinguishing of all images and allegories. But this "inner working" means: to draw heaven to oneself, as Jesus is said to have testified and demanded of the powerful of soul. This attempt by the mystic thus demands the exclusion of the world as idea, in order to become, where possible, conscious, as pure subject, of the metaphysical essence which lives within us.; and since this is not completely possible, the idea of god is created as a new object of this soul in order ultimately to announce the identical value of soul and god. However, this act is only possible under the prerequisite of spiritual freedom from all dogmas, churches and popes. Meister Eckehart, the Dominican priest, does not shy away from joyfully and openly proclaiming this fundamental creed of every truly Aryan nature."

"On the other hand, heroism is basic to the character of the Nordic peoples. This heroism of the ancient mythic period—and this is what is decisive—has never been lost, despite times of decline, so long as the Nordic blood was still alive. Heroism, in fact, took many forms, from the warrior nobility of Siegfried or Hercules to the intellectual nobility of Copernicus and Leonardo, the religious nobility of Eckehart and Lagarde, or the political nobility of Frederick the Great and Bismarck, and its substance has remained the same."

"If in heroic conduct, whether of warriors, philosophers or scientists, we see what is of essential nature, then we know that all heroism groups itself around a supreme value. This has always been the idea of honour, spiritual and mental. But the idea of honour, like its corporeal representatives, was involved in a war of soul and spirit against the values represented by alien races or the offspring of racial chaos."

"Many wars during the last 1900 years have borne the stamp of wars of religion. In most cases justifiably, yet not always so. The very fact that struggles of extermination could be carried out at all for a religious conviction shows to what degree the Germanic peoples had been successfully alienated from their original character. Respect for religious belief was just as natural to the pagan Germanic peoples as to the later Arians; only the assertion of the claim by the Roman church that it alone offered salvation hardened the European heart and necessarily called forth defensive struggles in the opposing camp which, since likewise conducted for an alien natured form, resulted in spiritual narrow mindedness (Lutheranism, Calvinism, Puritanism). But in spite of everything, most of the struggles by leading heroes of our history were conducted less for theological principles of belief about Jesus, Mary, the nature of the holy ghost, purgatory and so on, than for character values. The churches of all denominations declared: as the faith, so the man. This was necessary for every church, and promised success, since in this way the value of a man was made dependent on its coercive principles, and men were thus spiritually enchained to the chosen church organization. On the other hand the Nordic European creed - whether consciously or unconsciously - has always been: as the man, so his belief. More exactly put, as the nature or content of his belief."

"Concerning Jesus' heritage there is, like Chamberlain and Delitzsch have already emphasized, not the slightest compelling reason to suppose that Jesus had Jewish ancestry, even though he was raised amid Jewish thinking. Interesting research results can be found in Dr. E. Jung's "Jesus - the historical personality" (Munich 1924). According to the Syrian Christian preacher Ephraem (4th century) Jesus' mother was a Danaite woman (that is, someone born in Dan) and he had a Latin as father. Ephraem sees this to be not unhonorable and adds: "Jesus thus derived his ancestry from two of the greatest and most famous nations, namely, from the Syrians on the maternal side and from the Romans on the paternal.""

"The authority of a king or duke, territorial limits to episcopal sees, and personal freedom—are all directly rooted in the soil, even though these forces competed, and still do, for ascendancy. If it is clear now that it was the most purely Nordic Germanic states, peoples and tribes which most consistently and resolutely defended themselves against the assault on everything organic by Roman ecumenical conformism, then we shall be able to see that even before the great victorious awakening of those forces from the hypnotic influence of Rome and the Levant, there was an heroic struggle in progress directly linked to the still "pagan" Teutons. The history of the Albigensians, Waldenses, Cathars, Arnoldists, Stedingers, Huguenots, the reformed church and the Lutherans, as well as of the martyrs of free research and the heroes of Nordic philosophy, draws an edifying picture of a gigantic contest for character values, those prerequisites of soul and spirit without the assertion of which there could have been neither European nor national culture."

"But the Teuton has not, unfortunately, kept up his guard. Magnanimously, he conceded to alien blood those same rights which he had gained for himself as a result of his great sacrifices through the centuries. He carried tolerance of religious diversity and scientific speculation into areas where he would have done better to lay down strict limitations; the areas involving the creation of the national state and of the folkish type. Such are the prerequisites for organic life in general. He failed to see that a spirit of tolerance, as between catholic and protestant religious convictions concerning God and immortality, was not at all the same thing as toleration of anti-Germanic character values. Surely it is obvious that there is no equivalence of rights as between the stock market manipulator and the heroic man; or those who follow the immoral and non-Germanic laws of the Talmud cannot be accorded equal rights in shaping the national life as a Hanseatic merchant or a German officer. From this sin against the own blood sprang the national guilt ..."

"It is characteristic of Roman Christianity that where possible it eliminates the personality of its founder, in order to put in its place the church structure of a rulership by priests. Jesus is admittedly set up as the highest and holiest, as the source of all faith and bliss, but only for the purpose of investing the church representing him with the halo of an eternal and untouchable glory. For between Jesus and man, the church and its representatives intrude with the assertion that the way to Jesus can only lie through the church. Since Jesus does not live upon earth, man is in fact only concerned with this church which is fully "authorized" to bind or release forever."

"Today a new faith is awakening—the Myth of the blood; the belief that to defend the blood is also to defend the divine nature of man in general. It is a belief, effulgent with the brightest knowledge, that Nordic blood represents that mystery which has overcome and replaced the older sacraments."

"The finance enchains with golden bonds states and peoples, the economy becomes nomadic, the life uprooted."

"Racial history is therefore natural history and the mysticism of the soul at one and the same time; but the history of the religion of the blood, conversely, is the great world story of the rise and downfall of peoples, their heroes and thinkers, their inventors and artists."

"The Amorites founded Jerusalem, they formed the Nordic weft in later Galilee, that is, in the "pagan region" whence some day Jesus was to come."

"However, the values of the racial soul, which stand as driving forces behind this new image of the world, have not yet become a living consciousness. Soul means race seen from within. And, conversely, race is the external side of a soul. To awaken the racial soul to life means to recognise its highest value, and, under its dominance, to allot to other values their organic position in the State, in art, and in religion. That is the task of our century; to create a new human type out of a new view of life. And for this, courage is needed; courage of each single individual, courage of the entire generation growing up, indeed of many following generations. For chaos has never been mastered by those without courage, and a world has never been built by cowards. Whoever wishes to go forward, must therefore also burn bridges behind him. Whoever sets out on a great journey, must leave old household goods behind. Whoever strives for what is highest, must turn his back on what is lesser. And to all doubts and questions the new man of the coming great German Reich knows only one answer: But I have the will!"

"Alongside the mythos of the eternal free soul stands the Myth, the religion of the blood."

"From the description of Jesus one can select very different features. His personality often makes its appearance as soft and pitying, then, again, bluff and rough. But it is always supported by inward fire. It was in the interest of the Roman church, with its lust for power, to represent subservient humility as the essence of Christ in order to create as many servants as possible for this motivated "ideal". To correct this representation is a further ineradicable requirement of the German movement for renewal. Jesus appears to us today as self-confident master in the best and highest sense of the word."

"At last, Mythic feeling and conscious perception no longer confront each other as antagonists but as allies. Passionate nationalism is no longer directed toward tribal, dynastic or theological loyalties, but toward that primal substance, the racially based nationhood itself. Here is the message which will one day melt away all dross, eliminate all that is base, and bring into being all that is noble."

"History and the task of the future no longer signify the struggle of class against class or the conflict between one church dogma and another, but the settlement between blood and blood, race and race, Folk and Folk. And that means: the struggle of spiritual values against each other."

"The liberal conception of freedom has often been described as a merely negative conception, and rightly so. Like peace and justice, it refers to the absence of an evil, to a condition op ening opportunities but not assuring particular benefits; though it was expected to enhance the probability that the means needed for the purposes pursued by the different individuals would be available. The liberal demand for freedom is thus a demand for the removal of all manmade obstacles to individual efforts, not a claim that the community or the state should supply particular goods. It does not preclude such collective action where it seems necessary, or at least a more effective way for securing certain services, but regards this as a matter of expediency and as such limited by the basic principle of equal freedom under the law. The decline of liberal doctrine, beginning in the 1870s, is closely connected with a re-interpretation of freedom as the command over, and usually the provision by the state of, the means of achieving a great variety of particular ends."

"Apart from the fact that there is in such countries so much more to be discovered, there is still another reason why the greatest freedom of competition seems to be even more important there than in more advanced countries. This is that required changes in habits and customs will be brought about only if the few willing and able to experiment with new methods can make it necessary for the many to follow them, and at the same time to show them the way. The required discovery process will be impeded or prevented, if the many are able to keep the few to the traditional ways. Of course, it is one of the chief reasons for the dislike of competition that it not only shows how things can be done more effectively, but also confronts those who depend for their incomes on the market with the alternative of imitating the more successful or losing some or all of their income. Competition produces in this way a kind of impersonal compulsion which makes it necessary for numerous individuals to adjust their way of life in a manner that no deliberate instructions or commands could bring about. Central direction in the service of so-called ‘social justice’ may be a luxury rich nations can afford, perhaps for a long time, without too great an impairment of their incomes. But it is certainly not a method by which poor countries can accelerate their adaptation to rapidly changing circumstances, on which their growth depends."

"Is it really likely that a National Planning Officer would have a better judgement of 'the number of cars, the number of generators, and the quantities of frozen foods we are likely to require in, say, five years,' than Ford or General Motors, etc., and, even more important, would it even be desirable that various companies in an industry all act on the same guess?"

"During the period of their formation these ideas, which in the nineteenth century came to be known as liberalism, were not yet described by that name. The adjective 'liberal' gradually assumed its political connotation during the later part of the eighteenth century when it was used in such occasional phrases as when Adam Smith wrote of 'the liberal plan of equality, liberty, and justice'. As the name of a political movement liberalism appears, however, only at the beginning of the next century, first when in 1812 it was used by the Spanish party of Liberales, and a little later when it was adopted as a party name in France. In Britain it came to be so used only after the Whigs and the Radicals joined in a single party which from the early 1840s came to be known as the Liberal Party. Since the radicals were inspired largely by what we have described as the Continental tradition, even the English Liberal Party at the time of its greatest influence was based on a fusion of the two traditions mentioned.In view of these facts it would be misleading to claim the term 'liberal' exclusively for either of the two distinct traditions. They have occasionally been referred to as the 'English', 'classical' or 'evolutionary', and as the 'Continental' or 'constructivistic' types respectively. In the following historical survey both types will be considered, but as only the first has developed a definite political doctrine, the later systematic exposition will have to concentrate on it."

"I am certain, however, that nothing has done so much to destroy the juridical safeguards of individual freedom as the striving after this mirage of social justice."

"I hope that what I have said so far has made it clear that the task we shall have to perform if we are to re-establish and preserve a free society is in the first instance an intellectual task: it presupposes that we not only recover conceptions which we have largely lost and which must once again become generally understood, but also that we design new institutional safeguards which will prevent a repetition of the process of gradual erosion of the safeguards which the theory of liberal constitutionalism had meant to provide."

"Cultural evolution, because it also rests on a sort of natural selection, looks very much like biological evolution."

"Freedom and risk are thus inseparable."

"Historically, individual liberty has arisen only in countries in which law was not conceived to be a matter of arbitrary will of anybody but arose from the efforts of judges or jurisconsults to articulate as general rules the principles which govern the sense of justice."

"This older liberal conception of the necessary limitation of all power by requiring the legislature to commit itself to general rules has, in the course of the last century, been replaced gradually and almost imperceptibly by the altogether different though not easily distinguished conception that it was the approval of the majority which was the only and sufficient restraint on legislation. And the older conception was not only forgotten but no longer even understood. It was thought that any substantive limitation of the legislative power was unnecessary once this power was placed in the hands of the majority, because approval by it was regarded as an adequate test of justice. In practice this majority opinion usually represents no more than the result of bargaining rather than a genuine agreement on principles. Even the concept of the arbitrariness which democratic government was supposed to prevent changed its content: its opposite was no longer the general rules equally applicable to all but the approval of a command by the majority—as if a majority might not treat a minority arbitrarily."

"Today it is rarely understood that the limitation of all coercion to the enforcement of general rules of just conduct was the fundamental principle of classical liberalism, or, I would almost say, its definition of liberty."

"The insight that not all order that results from the interplay of human actions is the result of design is indeed the beginning of social theory. Yet the anthropomorphic connotations of the term 'order' are apt to conceal the fundamental truth that all deliberate efforts to bring about social order by arrangement or organisation (i.e. by assigning to particular elements specified functions or tasks) take place within a more comprehensive spontaneous order which is not the result of such design."

"Since I put together the preceding essays two comments by famous socialist economists on subjects on which I have devoted much of my published efforts over the past forty years have further shaken my hope of ever reaching their minds by rational argument."

"The fundamental condition from which any intelligent discussion of the order of all social activities should start is the constitutional and irremediable ignorance both of the acting persons and of the scientist studying this order, of the multiplicity of particular, concrete facts which enter this order of human activities because they are known to some of its members."

"Without the knowledge of such an order of the world in which we live, purposeful action would be impossible."

"Differences in wealth, education, tradition, religion, language or race may today become the cause of differential treatment on the pretext of a pretended principle of social justice or of public necessity. Once such discrimination is recognised as legitimate, all safeguards of individual freedom of the liberal tradition are gone. If it is assumed that whatever the majority decides is just, even if what it lays down is not a general rule, but aims at affecting particular people, it would be expecting too much to believe that a sense of justice will restrain the caprice of the majority…"

"If I am not mistaken, psychology, psychiatry and some branches of sociology, not to speak about the so-called philosophy of history, are even more affected by what I have called the scientistic prejudice, and by specious claims of what science can achieve."