Source: Basic Ideas of National-Socialist Cultural Policy – by prof. Wolfgang Schulz
National Socialist politics, and hence the part of it that one can designate cultural policy, is determined and carried out by the Führer and those summoned by him for the individual tasks.
If one wants to know what National Socialist cultural policy is, then one should look at these men, at what they do, and to the guidelines that they give in order to draw along responsible co-workers, and at the legislation that paves the way for this work.
What plays out there, history will one day characterize and evaluate. And one will then be able to write above a portion of the history of National Socialism: National Socialist cultural policy.
The unity of action is guaranteed by the unity and organized gradation of the leadership, by the party program and the publications of the movement, by the common experience of the period of struggle and by the National Socialist world-view. Its two basic ideas are race and folk.
National Socialism does not aim unconditionally at bringing new ideas, and the ideas race and folk as well are certainly not new. But it wants to restore the nation’s previously despised values and does this from a depth of desire and from a totality claim that are new.
Through the movement that the Führer has called to life and carried ever farther forward, prerequisites exist such as never before existed, and power is also at disposal to achieve the necessary. So the overall picture is nonetheless a totally different one, and through this the old ideas as well gain new coloration and signification.
We do not proceed from speculations about the community, about a theoretical universalism and about the contrast to the general concept of the individual in order to deduce from it National Socialism, rather from our own present-day, historical, racial, life-causal conditioned folk community itself. This orientation is socialist down to the bone and even into its marrow. It demands that this community guides itself according to the forces that determine its existence and, if they are correctly used, secure, purify and elevate it. Employment of all means of the folk community in the service to its task - that is socialism.
A folk does not propagate itself through the race idea alone, through knowledge of the value of its blood alone, and also not through the resultant rebellion of thought, rather only through the mastering of all of its life conditions, even the economic. The share of the folk comrades in this mastering, their performance, is diverse, just as they themselves are diverse, and maximum manifold value is determined and developed accordingly. The goal and the means that are suitable to make it achievable for the folk comrades, hence our socialism, is among us Germans something quite different than in any other folk. We are simply not socialists in general, rather National Socialists.
Everything that we have is employed. The unshakeable faith in the great goal lays the foundation, a new way of thinking grows out of it. It is not nourished solely by this faith, rather also purified by all attainable knowledge coming into question for its execution, which must be made ready for this purpose, thought through anew and conscientiously checked for its applicability. In the process, the less important recedes and the essential in the service of the new overall task stands out. The spiritual goods of the nation experience a total mobilization and obtain inner direction and unity. The racial and folkish idea stands at the focal point in the process, such as corresponds to its fundamental importance.
How deeply this idea is rooted in German history, is illustrated by two names: Ernst Moritz Arndt and Friedrich Ludwig Jahn.
Arndt was the first who, with his little noticed “Attempt at Comparative History of the Folks”, rolled out the history of the European folks as blood picture. Ludwig Scheman, the renowned researcher of the history of the race idea, passes this verdict over him: “With all enthusiasm, more Nordic prudent than Gobineau and with all prudence more soaring than Woltmann, he was already anticipated both in the basic doctrines.”
At Arndt’s side stands Jahn, who was the first to coin the concept and term nationality [Volkstum], present race as core essence and pronounce the three great demands: racial purity, folk unity, freedom of thought. This trinity is pure, correct and leading; for half-breeds with their conflicted souls bring conflict and prevent any unity of the folk; the spirit remains constrained, foreign powers put it under their spell.
Freedom here is not liberalism, rather fulfillment of one’s own inner law. The care of the race secures the unity of the folk and liberates its genuine, culture-bearing spirit.
Since Arndt and Jahn, nothing fundamental had changed in the demand, but much and fundamental has changed in the purification and deepening of the ideas. Today it is also no longer about a mere demand, rather we stand in the middle of fulfilling it.
The connection between the races, the nationalities and the cultures of the folks was researched down to numerous details.
Comparative linguistics has outlined and presented the Indo-Germanic branch of folks, and comparative anthropology has done the same for the Nordic race. It has been shown that the bearing stratum of Indo-Germanic man and the Nordic race are the same. The most important cultures of world history have become tangible as expression of the northern racial essence. Research of artifacts has further enriched and deepened these realizations.
The spiritual legacy of Germanic and Indo-Germanic antiquity has proven itself as unexpectedly plentiful and valuable treasure. From Indo-Germanic man to Germanic man, a clearly discernible line of physical descent and spiritual-moral unity runs to our German present and points into our future.
The composition of the German folk, of its tribes and professions from elements of various highly valuable races and the leading importance of the Nordic racial core, which is most firmly preserved in the peasantry, clearly stands before us. The distribution of hereditary traits in the populace is open to our view, a number of important laws of heredity have been discovered.
All these results demand that they now finally be used, and it is self- evident that in a time in which the distress of the folk, but also its self- awareness and its awakened energy, demand final action, we will also really employ them with conscientious determination.
We must prove ourselves to four great witnesses: first, to our history, second, to our folk, third, to its culture, and fourth, to the folks and cultures around us.
We see before us German history, full of glorious achievement, but also burdened with many grave failures.
One should think about the words that Ulrich von Hutten spoke in 1818 in his speech about the war with the Turks: “There lives in Germany a strong youth, big hearts greedy for genuine glory, but the guide, the leader is missing. So that energy dies, valor slackens, glowing thirst for deeds decays in the darkness.”
Today we have the leader. The old parties have been destroyed, the provinces, tribes and professions are united, and things are achievable that recently still seemed impossible.
We see before us the German folk full of incomparable talent, but also burdened with many defects.
Our population policy must remove the defects, secure the procreation of the congenitally healthy and restrain the proliferation of the congenitally ill. Our race policy must support the bearing race of our nationality, whereas one previously despoiled it, yes, raged against it. We can solve both tasks; for we have the realizations of genetics, the admittance of the existence of the genes and the racial elements of the populace and the insight into the leading importance of the Nordic race.
We see before us German culture, which is splendidly plentiful in its scope and can compare itself with the cultures of all the folks around us, if it does not even surpass them in many things.
But this culture as property does not yet satisfy us. We must not merely preserve what has been achieved and secure it against decay; we must not just administer a past. The new ideas and the new will of our present obligate us to view our past and the opportunities of our future with new eyes, to learn from this and to act accordingly. We see in our culture many impurities, many tears and fissures, much foreign that was imposed upon us and contradicts our nature, does not let us find ourselves and often does not let us be fully happy.
So next to the comforting awareness of our old inherited and mighty culture as possession steps the rousing demand: culture as goal. Expulsion of the foreign, growth from the native - a long-term work, but simultaneously a task that finally gives us a future again.
The culture-creative significance of the Nordic race, which has presented itself in the Indo-Germanic cultures of antiquity, in Germanic culture and in the German cultural process, is the world-historical proof that we must nurture the core element of this race in the German folk and base the spiritual goods of the German future upon it.
Finally, we look at the folks and cultures around us and are aware of much respect and love, but also deepest hatred, which surround us and threatened our existence especially seriously, when we were still defenseless. That is past, but we need friends especially now.
The healthier we are as folk body, the more confident as bearer of a uniform culture, the more we will be able to justify and find friendship.
The Nordic race, upon which our culture must build, does not need to display the so-called Nordic reserve, rather it can and should also bridge over. The more thoroughly we explore, the more clearly we see ourselves tied to the folks around us in a great cultural community from olden times, which owe their best in their own native manner to the same racial foundation.
Just as National Socialism is the great bulwark of Europe and of the White race overall against Bolshevik chaos, so is the racial and folkish idea of National Socialism the surest guarantee of peace and agreement among the folks and simultaneously the guarantee for the preservation of the cultural values of its old civilizations.
The doubts against the use of the racial and folkish ideas of National Socialism and against the warriordom [Kampfertum], the “activism”, which lies within them, are as old and baseless as the world that this combativeness has already swept away. The representatives of that overly clever world and we - how do we stand toward each other?
We champion the primacy of political will over the historic process; they claim that the historical process invariably continues on its own without this and also forms the will. We likewise believe the latter, only with us it has a different meaning. We only shout that a will, which revolts and with heroic determination reaches for the impossible - does not only make it possible, rather achieves it.
We believe that from the realization of such come new drives of the will that overcome the supposed necessities, and we use our freedom, which lies therein; they teach that everything obeys necessity and that it does not help to rebel against it. But they thereby deny in truth simultaneously the possibility of all politics, such as their own as well has turned out correspondingly poorly.
History is supposed to be a wheel that rolls across us, and it is decried as lunacy to want to grab into the spokes. Just, what does history, a life process, into which the decisions of the will of great men intervene again and again, have in common with a lifeless wheel?
Or should history progress through thesis and anti-thesis to higher union (synthesis) or higher level of culture according to an inherent (“dialectic”) logic, and should the future be decided by this and not by answers, found in time or fatefully neglected, to favorable or threatening reality?
To a weak, over-stimulated thinking, the sequence of cultural levels seemed so much like something changing and escalating due to necessary impulses that culture was supposed to be the same thing as a structured, independent being that comes over man; he as its booty, while he is its creator and it is weak, if he tires.
Even Goethe thought the same thing, that the necessary constantly repeated itself on a higher level, in the image of a spiral. But what with him was a brilliant equation, tempted an immense throng of sophists to get on the track of such escalating orbits and to force the numbers of world history into simplistic formulas, yes, to want to be able to predict the future from them. Just, the plough must not be invented, because the 500 years of whatever theory are over, rather because a peasant folk already exists as seed that wants it.
History is instructive like life, but mostly because it never repeats itself exactly, and because each historical situation is a unique one occurring once, which awaits its master who overpowers it.
It is a welcomed objection that one still does not know all the laws, that the final insight has not yet been achieved, and that hence one must not yet apply what one already knows. One raises this objection especially gladly against genetics and its applications in race policy and population policy.
But research is never at an end, rather must always continue. In all other branches of science it is so, even in the so-called exact ones of mathematics, physics and chemistry. Nonetheless, technology has never failed to use also, immediately applying the scientific knowledge and laws that one had acquired.
Experience and growth of scientific knowledge later expands and simplifies such applications, but both would never come about, if one wanted to wait for a final condition of completed insight, which is eternally denied to limited human intellect due to the infinity of nature.
Hence we must also use the knowledge of genetics that we already have without prejudice to future knowledge that will hopefully come later. A congenitally healthy breed, which we can already bring about with the already known means, will also harvest such fruits sooner, and it will certainly more easily accomplish much that we achieve only with effort. The beginning is the hardest; it is all the more necessary. But precisely that terrifies those whose advantages lie in the old damages.
The false doctrine that all human beings are the equal still haunts heads and resists the fundamental truth of the inequality of human beings according to their appearance, their genes and their accomplishments. The valuation of human beings that results from this is portrayed as arrogance of the more valuable, yes, as injustice.
One scorns our desire as racial arrogance, without noting that we do not judge the individual according to race, rather according to accomplishment. But in regard to the folk whole, we are concerned about the race, because the Nordic race alone has over the course world history passed a performance test that is so mighty that it obligates us to also employ this race for the new, even far greater accomplishments that matter now.
The old cultures, and at their top the cultures of the Indo-Germanic folks, have achieved the mightiest things, but not the final one, the securing of their own existence. They have perished. Our culture as well is threatened by inner dangers and by external ones. Will we reach our goal? Will we secure the survival of our culture, and will we be able to increase it and pass it on, elevated, to the future of our folk? If we fail, we who are basically the last large remnant of the Nordic race, then the civilization of our race, yes, of mankind, is for centuries and millennia in danger and probably lost. If we succeed, then not only we are saved.
It is a world historical moment without equal that we must face, and it is our will to make ourselves fit to pass it.
For those who view culture simply as possession, that is incomprehensible. For them, German nationality is a pillow upon which they want to fall asleep in laurels, while for us it is a task that places the hardest demands, but is also full of promises.
We want to take our nationality under care, to keep it away from harmful influences. One mocks that as prudery; the charm of culture supposedly lies only in diversity of touches. Well, we are fed up with this over-stimulation and will abolish it.
Or one says: Culture must grow, one cannot manufacture it artificially. Just what previously proliferated among us were the weeds, and we want to exterminate them so that the beautiful and noble plants, which up until now often withered or even died, can better thrive.
Cultures need their care like forest, field and garden, and indeed a reasonable one that accounts for the laws of nature and increases them to greater beauty and order.
Forester, farmer and gardener must love nature, must understand it intimately, but must also know and have learned much about it so that the growth entrusted to them does to grow wild or become desolate.
In municipal constructions, land planning and monument maintenance, the technical and historical knowledge comes in as well. In the trades, production, trade, even more so in schooling and education system of a folk, in art and science, the tasks reach down to the final demands of the moral and spiritual.
All that only grows correctly, if it is nurtured. And the same thing as for each individual of these and for many other cultural tasks of a folk is also true for culture overall and for all cultural policy. Love for the nature of a folk and insight into it and the realities of the land and its resources are the foundations, and all indifference that makes the excuse that “nothing is to be done” is totally alien to us. Usually, it is just pretended and the cloak behind which all kinds of groups and cliques pursue their own selfish goals, often very unabashedly.
Or one says we have no sense for the historical realities and completed facts. And yet, we derive precisely from the historical reality the proof for the value of race and nationality. Certainly, we do not recognize completed facts. Rather, as long as we are Germans, we will not tire to push for the revision of a more than thousand-year trial, after which we are supposed to be robbed of our legacy and forced into a straight-jacket in which the most noble limbs of our body grow deformed.
The race of ancestors, their language, their nationality, their spiritual-moral bearing is still alive within us. All attempts to eradicate this have not been able to take hold. We extract from this priceless good quality, stretching far back into prehistory and highly durable, important yardsticks in order to measure the inner value of cultural accomplishments.
What has sprouted from the old and genuine essence and agrees with it, we prefer. But we nonetheless do not want something old, rather something unconditionally new, which can also still pass the check test: the test of correctness. Our new thing must also agree with our better insight and with reality. For the researching of this reality and the energetic determination to also follow what has been recognized through research likewise belongs to the decisive objective abilities of the Nordic race.
We are hence willing to prove whatever can somehow be proven, to present evidence where it can suffice. But evidence does not reach to the ultimate, and it is unfathomable. Nonetheless, it lives within us, and we act according to it, and all evidence and reasons have in it their ultimate reason.
National Socialism is a world-view, it is also even more. It was possible that hundreds gave their lives for it, thousands their blood, and hundreds of thousands again stand ready for it at any moment. Blood sacrifice, as is known, is not yet proof for the truth, but an infallible proof for the obligation to something ultimate, eternal. The devotion to die for an idea continues in the readiness to live for it, and tests itself in the ability to transform it into the deed despite all the dullness and obstacles of daily life.
The racial and folkish idea of National Socialism also gives this strength. It does not give it, because it is thought, rather because it is lived, known, believed, wanted. So it rests and works as union inside.
In order to portray it outwardly, we first ascertain the fundamental thing, in that we trace the connection of culture and heredity, the roots of our fate and of our freedom.
Then we broaden our view from our closest environment, of homeland and the love for it, to the world historical and idea historical view in order to illuminate from there the moving questions of our present.
Third, we discuss how education on a racial and folkish foundation is to be established, so that what is already now possible and the path into the future become visible.
Finally, we weigh against each other: faith, science and desire.