Adolf Hitler and German national socialism

2020 ◽  
pp. 48-71
Author(s):  
Carlos Manuel Martins
2006 ◽  
Vol 39 (1) ◽  
pp. 144-146
Author(s):  
Paul Robinson

Since the collapse of the Soviet Union, scholarly interest in the inter-war Russian emigration has increased significantly, and numerous works on émigré life, culture, and politics have been published. Given the limited influence that émigrés had on the world around them, much of this work has inevitably been rather introspective, of little interest to scholars outside this narrow field. Michael Kellogg's new book, The Russian Roots of Nazism, is rather different. He argues that one group of White Russian exiles had a decisive influence on the development of the Nazi Party and its leader Adolf Hitler in the early 1920s. His account makes an important contribution not only to the history of the Russian emigration, but also to that of German politics.


Worldview ◽  
1975 ◽  
Vol 18 (7-8) ◽  
pp. 27-27
Author(s):  
George Orwell

It is a sign of the speed at which events are moving that Hurst and Blacked's unexpurgated edition of Mein Kampf, published only a year ago, is edited from a pro-Hitler angle. The obvious 'intention of the translator's preface and notes is to tone down the book's ferocity and present Hitler in as kindly a light as possible. For at that date Hitler was still respectable. He had crushed the German labour movement, and for that the property-owning classes were willing to forgive him almost anything. Both Left and Right concurred in the very shallow notion that National Socialism was merely a version of Conservatism.Then suddenly it turned out that Hitler was not respectable after all. As one result of this, Hurst and Blackett's edition was reissued in a new jacket explaining that all profits would be devoted to the Red Cross. Nevertheless, simply on the internal evidence of Mein Kampf, it is difficult to believe that any real change has taken place in Hitler's aims and opinions. When one compares his utterances of a year or so agoVith those made fifteen years earlier, a thing that strikes one is the rigidity of his mind, the way in which his world-view doesn't develop.


2010 ◽  
Vol 14 (1) ◽  
pp. 24-44 ◽  
Author(s):  
David Redles

This paper describes the process of identity formation that occurred just after World War I as certain Germans converted to National Socialism. Based on the autobiographical narratives of early joiners, these self-described Old Fighters, or the Old Guard, recall the Kampfzeit (the struggle-time) as a difficult period of near apocalyptic collapse. Further, they were convinced that National Socialism and its divinely appointed leader Adolf Hitler were the only means of salvation. The Old Guard identified themselves as an elect community given a holy mission to save Germany, indeed the world, from destruction by defeating Communism and its supposed progenitor, the Jew. The Nazis hoped thereby to usher in the millennial Third Reich by creating a Volksgemeinschaft (a community of people) united by a Glaubensgemeinschaft (a community of faith).


2020 ◽  
Vol 9 (2) ◽  
pp. 271-287
Author(s):  
Paweł Wójs

The distinction between kinds of guilt has not lost its power to illuminate matters, and it remains a great tool to study the consequences of forgetting guilt of any kind. Karl Jaspers made the distinction between kinds of guilt mainly to ease the Germans coping with guilt, as all of them were blamed for the evil that happened under Adolf Hitler. Jaspers believed that in using this distinction the German nation could have come back to its origins, and thus purified, take its part in the possible future unity of the world and of all mankind. But soon after World War II ended, a confluence of political, social, psychological and philosophical factors contributed to a situation in which a large number of culprits were not brought to account: criminals were rarely rightly punished. In addition, many Germans believing in the ideology of National Socialism felt no guilt in terms of morality; they downplayed the political guilt; they negated the very existence of the metaphysical guilt. The process of forgetting guilt occurred.


1966 ◽  
Vol 71 (3) ◽  
pp. 995
Author(s):  
Lewis J. Edinger ◽  
James H. McRandle

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