BY BEN IRVINE
‘Communism is not Socialism. Marxism is not Socialism. The Marxists have stolen the term and confused its meaning… We chose to call ourselves the National Socialists. We are not internationalists. Our socialism is national.’
– Adolf Hitler
Was Hitler a socialist? On the face of it, the answer is obvious: a resounding yes.
From the start of his political career in 1919 to his suicide in 1945, all the signs were there.
You can point to the fact that the first political party Hitler tried to join was the German Socialist Party.
You can point to the fact that Hitler co-founded and led the National Socialist German Workers Party. Not the National Capitalists. Not the National Conservatives. The National Socialists.
You can point to the fact that Hitler never tired of condemning capitalism, as Brendan Simms has documented in his masterful work Hitler: Only the World Was Enough. ‘International stock exchange enslavement’, ‘profiteering’, ‘plutocracy’, ‘interest slavery’, ‘big capital’, ‘exploitative capitalism’, ‘money-grubbing capitalism’ were just a few of the epithets Hitler used to describe the system he sought to overthrow. As for the system he sought to replace capitalism with, he declared: ‘The German National Socialist state, which pursued this goal from the beginning, will work tirelessly for the realization of a programme that will ultimately lead to a complete elimination of class differences and to the creation of a true socialist community.’
Indeed, you can point to the Nazi Party’s founding manifesto, which spoke of the ‘division of profits’, the ‘breaking of rent slavery’, abolishing ‘unearned’ incomes, the ‘expansion on a large scale of old age welfare’, overturning laws that served the ‘materialistic world-order’, adopting the principle that ‘common utility precedes individual utility’, and enacting ‘a struggle without consideration against those whose activity is injurious to the general interest’. Tellingly, the latter group included ‘usurers’ alongside ‘criminals’.
You can also point to the fact that the same manifesto declared: ‘We demand the nationalization of all businesses which have been up to the present formed into companies (trusts)’. Granted, in its first five years in power, the Nazi Party actually sold off many national industries. But Hitler did this to raise money for the government. And he sold the industries to his Nazi mates. The goal of the exercise was state control.
As Hitler explained, this nationalisation strategy reflected a general Nazi principle regarding private property:
To put it quite clearly: we have an economic programme. Point number 13 in that programme demands the nationalisation of all public companies, in other words socialisation, or what is known here as socialism… The basic principle of my Party’s economic programme should be made perfectly clear and that is the principle of authority… The good of the community takes priority over that of the individual. But the State should retain control; every owner should feel himself to be an agent of the State; it is his duty not to misuse his possessions to the detriment of the State or the interests of his fellow countrymen. That is the overriding point. The Third Reich will always retain the right to control property owners.
Hitler’s aim, he told his friend Otto Wagener, was to ‘convert the German Volk to socialism without simply killing off the old individualists’. In a similar vein, Hitler sought to convert the German Volk to socialism without killing off inequality. A social hierarchy within the framework of collectivism was in everyone’s interests, Hitler believed. And note: no other socialist regime in history has entirely dispensed with private property or hierarchies.
Most tellingly of all, you can point to the connection between Hitler’s socialism and his antisemitism. Hitler was an antisemite because he was socialist. ‘Since we are socialists’, he explained, ‘we must necessarily also be antisemites because we want to fight against the very opposite: materialism and mammonism’. He added: ‘How can you not be an antisemite, being a socialist?’ Invoking well-worn stereotypes, Hitler referred to the Jews as ‘this capitalistic people’. He saw capitalism as an international conspiracy conducted by so-called ‘rootless’ Jews spread throughout the world. In Germany as elsewhere, he insisted, these ‘Jewish-capitalist hyenas’ aimed at nothing less that the ‘financial domination of the entire economy’. In contrast, Hitler insisted, ‘socialism in the right sense will only be possible in nations and races that are Aryan’. He surmised:
Aryanism means ethical perception of work and that which we today so often hear– socialism, community spirit, common good before own good. Jewry means egoistic attitude to work and thereby mammonism and materialism, the opposite of socialism.
You can also point to Hitler’s belief that Germany’s war against the UK was fundamentally a battle against capitalism – albeit his parodic version of capitalism with its antisemitic twist. The war, he declared, was between ‘plutocratic-capitalist Britain’ and the German ‘welfare state’. Germany was fighting against the ‘capitalist war mongers of England and her satellites’ – ‘democratic warmongers and their Jewish-capitalist backers’. The Nazis even had the nerve to link their own agenda with ‘anti-colonialism’ and with the Arab struggle against both Britain and the Jews in British-ruled Palestine.
Relatedly, you can point to the most misunderstood aspect of Hitler’s socialism. Everyone knows that Hitler hated communism – or ‘Bolshevism’, as he tended to call it. But few people know why Hitler hated communism. Hitler believed that communism was yet another Jewish-capitalist conspiracy. He spoke of the ‘intention of Jewish big capital to destroy Russia completely in order to maximize profits’. In Hitler’s view, communism, just like capitalism, was a system in which an exploitative Jewish ‘clique’ conquered a nation’s people by pitting them against each other – class against class. ‘Bolshevism is really just the general form of capitalism’, he opined.
In a passage in Mein Kampf Hitler elaborated on this bizarre theme, suggesting that Bolshevism is a precondition of capitalist exploitation. He warned that Germany was under threat from ‘Bolshevik storm troops in the service of Jewish international finance’. He warned of ‘Marxist fighting forces, commanded by international and Jewish stock exchange capital’. He explained:
Jewish finance demands not only the absolute economic destruction of Germany but its complete political enslavement. The internationalisation of our German economic system, that is to say, the transference of our productive forces to the control of Jewish international finance, can be completely carried out only in a state that has been politically Bolshevised.
Hitler claimed – it bears repeating – that only National Socialism could effect ‘a complete elimination of class differences and the creation of a true socialist community.’
Hitler’s barmy equation of communism and capitalism was echoed in the propaganda pumped out by the Nazi regime. One election poster in the early 1930s declared that ‘Marxism is the guardian angel of capitalism’. Another, promoting the 1940 film The Eternal Jew, portrayed a ghoulish Jewish figure with coins in one hand, a whip in the other, and a hammer-and-sickle tablet tucked under his arm. As for the film itself, it castigates Jews for shunning ‘useful work’; ‘these Jews don’t want to work but barter’; ‘they welcome trade eagerly because it suits their character and natural inclination’. Jewish children are shown ‘haggling’, because, the narrator explains:
These young people don’t have the idealism that ours do. With them, the egoism of the individual is not in the service of higher goals… For the Jew there’s one thing of value: money.
Later in the film, the narrator links so-called Jewish capitalism to communism, asserting that, ‘in the guise of selfless humanitarians’, the Jews ‘promised the masses castles in the sky, inciting them against civic order’. He continues, not-so-subtly merging capitalism with communism:
Unrestrained personal freedom and self-indulgence for the individual. Rejection of all ideals and higher values. Submission to the basest life of material pleasures. Criticism of all that is sacred. Revolt against everything. Incitement of the young to class warfare and terrorism. It’s no accident that this doctrine of destruction of nations sprang from the Jewish mind of Karl Marx.
Then, to emphasise the connection, the narrator adds: ‘The founder and organiser of the German Social Democratic Party was the Jew Ferdinand LaSalle-Wolfson’. Finally, the narrator surmises that, ‘despite business competition’, the Jews had ‘a common goal: exploiting the Germans’.
The implication is clear: the Nazis were not ‘far right’. The idea that they were far right is arguably the most ludicrous claim in history. They were so far left they thought even communists were capitalists. The Nazis were Very Far Left.
That’s why Hitler persecuted communists. And democratic socialists. And trade unionists, whom, he claimed, were seeking to ‘smash the economic basis of the free and independent national states, in order to destroy their national industry and their national trade as part of the enslavement of free peoples in the service of a supranational world finance Jewry.’ None but National Socialists were far left enough for Hitler.
Viewed in this light, Hitler’s animosity towards communism, and vice versa, can be seen as a kind of local rivalry on the far left of the political spectrum – the kind of rivalry that socialists specialise in. In any socialist society, a privileged elite sets the agenda for everyone else. That’s why there’s always so much competition between socialist factions. Whether it’s Blairites and Corbynites or Communists and National Socialists, the rivalry within socialism is always fierce, even if all socialists ultimately believe in using the government to reshape society supposedly in the collective interest. Hitler told Otto Wagener: ‘What Marxism, Leninism and Stalinism failed to accomplish, we shall be in a position to achieve.’ He told Hermann Rauschning: ‘I have learned a great deal from Marxism, as I do not hesitate to admit.’ He added: “I have put into practice what these peddlers and pen pushers have timidly begun. The whole of National Socialism is based on it.’ (Again, notice the blending of capitalism with communism: ‘peddlers and pen pushers’.)
What Hitler had put into practice was a particularly hideous version of socialism in which antisemitism was supposedly the missing ingredient in Marxism. ‘If the National Socialist movement should fail to understand the fundamental importance of this essential principle [race]’, Hitler intoned, ‘it would really do nothing more than compete with Marxism on its own ground’. He bowdlerised the language of Marxists, lacing it with racism: ‘We demand the fulfilment of the just claims of the productive classes by the state on the basis of race solidarity’. He aped the famous Marxist slogan: ‘Not proletarians of all countries unite, but antisemites of all countries unite!’ Indeed, prior to invading Russia in 1941, the Nazis went as far as agreeing a non-aggression pact with Stalin’s Marxist Russian government, without which the second world war would never have happened. In his Second Book Hitler mused that Russia might soon achieve an ‘internal change’ and become an ideological ally of the Nazis. ‘It could not be excluded that Russia’, a country which was ‘today in reality Jewish-capitalist’, would end up ‘national-anti-capitalist’. In such an event, he later predicted, Russia would abandon its internationalism and embrace ‘panslavism’.
(Part Two can be found here)
Ben Irvine was founding editor of the Journal of Modern Wisdom, which features essays from leading public thinkers seeking to put wisdom back on the agenda, and Cycle Lifestyle, a free magazine which promotes the health and happiness benefits of cycling. As part of this project, Ben is running the London Cycle Map Campaign, which is lobbying for a single, Tube-style map and network of cycle routes in the British capital. Ben is an Affiliate of the Well-being Institute at Cambridge University, an Honorary Fellow in the Philosophy Department at the University of Durham, and a regular guest blogger for The Creativity Post. His first book, Einstein and the Art of Mindful Cycling, was published by Leaping Hare in September 2012. Ben’s website can be found here.