The Volksgemeinschaft
A poster guaranteeing the Volksgemeinschaft (people’s community) for Germany’s citizens who would flourish under the aegis of National Socialism and an ethnically-homogenous national community.
Man evolved in cooperating groups united by common cultural and genetic ties, and it is only in such a setting that the individual can feel truly free, and truly protected…he feels a sense of destiny, of belonging to and being a part of a greater and more enduring entity. He rejoices in the secure belief that he shares in a heritage which it is part of his common duty to protect. – Alain de Benoist (1994)
The Volksgemeinschaft refers to a national community in which its citizens are united by a common culture, language and goal as well as the resulting sense of shared identity that would overcome class conflict. It is characterized by solidarity, cohesion and equality, and expects the selfless devotion of every individual towards the betterment of the larger community which is considered an extension of oneself as embodied in Hitler’s proclamation “Help yourself, German Volk“.
National Socialism eliminates the distinction between state and individual. Its communitarian ethos strongly encourages a sense of altruistic sympathy for thy neighbor but acknowledges the futility of its internationalist interpretation (as endorsed by communism), affirming that it must instead pertain to sociocultural realities by remaining within national bounds. Naturally, such a programme is contingent on the existence of a culturally homogenous society of individuals who share both a common heritage and objective. It goes without saying societal cohesion breaks down in the absence of such unifying elements. This tribalism innate to human nature must be harnessed as a strength rather than suppressed as a weakness. Its anthropologically-driven centrality in political philosophy explains why ethnically disparate nations do not conglomerate and why domestic multiculturalism invariably results in dysfunctional parallel societies sprouting within. Socialism must be a national effort enacted through pluralistic means.
What the Volksgemeinschaft offers aside from the practical benefits of harmony and cohesion, is a shared consciousness and oneness between peoples and mass spiritual wellbeing attained through unity in cause and purpose which is an integral part of the human experience, and which without, leaves one a hollow shell of a man.
Perhaps being the only successful real-life example of a Volksgemeinschaft in action, Japan’s prosperity, despite its countless geographic disadvantages including the lack of natural resources, arable land or prolonged technological isolation, can be attributed to this united national spirit. The resultant harmonious yet regimented efficiency and societal cohesion responsible for Japan’s many successes is no coincidence. Following the fastest modernization effort in history, it prevented Japan’s colonization (as one of only two non-Western polities to do so) during the height of imperialism and saw the nation transform from a feudal backwater to itself becoming the world’s only non-Western imperial power in a matter of decades.
Nationhood arises as the geopolitical manifestation of a cultural community. In an ideal national community, a strong bond is shared across all its citizens that form an extended family unit defined by a common struggle. This communitarian bond contributes to mental well-being through instilling a sense of belonging and purpose in all while also reigniting a primordial tribal consciousness that has lay dormant within man since the industrial revolution yet which nonetheless remains an indispensable aspect of our spiritual wellbeing. There exists a belief in Japanese State Shintoism that “include the worship of the spirits of those who have made significant contributions to their regional and national communities – not only one’s own [immediate] family”. This encapsulates the essence of communitarian association through the deification commoners by virtue of their service to their neighbors, their nation, and by extent, to oneself as its constituent.
It is only a shared sense of destiny that enables man to perform acts of true selflessness and fulfill his duty, knowing such personal sacrifices are appreciated by and contributes to an enduring entity that transcends his ephemeral mortality. The nation thus serves as a metaphysical canvas unto which one’s individuality is projected and resides eternally, ridding one’s materialistic dependence on their corporeal form and serving as a means to triumph over our perennial, ever-present fear of death.
Multiculturalism on the other hand purports that man can regard as a brother someone who doesn’t speak his language nor share his values, who perhaps even dismisses the very transethnic tolerance upon which multiculturalism relies. The primary agent within the multiculturalist ethos is ‘tolerance’ rather than ‘love’. The word ‘tolerance’ denotes an underlying hostility which, as it rightfully acknowledges, will inevitably exist between different cultures in the absence of true understanding, selfless compassion and love – feelings that can only arise in the existence of an absolute shared consciousness between individuals and which hinges on their culturally-defined interpretation of reality. Culture is identity, and a shared identity is essential in implementing socialism. The alternative approach is to destroy human diversity through the erosion of individual cultures and establish socialism through this shared lack of culture, a prospect unrealistic as it is unacceptable insofar as what elevates humanity above the rest of the animal kingdom is the existence of culture. This is socialism in its true form; the Third Way between hyper-individualistic liberalism and dehumanizing communism.
Text reads: The NSDAP secures the Volksgemeinschaft. National comrades, if you need advice and help please contact your local district group.
Published by Schroff-Druck of Augsburg.
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A poster guaranteeing the Volksgemeinschaft (people’s community) for Germany’s citizens who would flourish under the aegis of National Socialism and an ethnically-homogenous national community.
Man evolved in cooperating groups united by common cultural and genetic ties, and it is only in such a setting that the individual can feel truly free, and truly protected…he feels a sense of destiny, of belonging to and being a part of a greater and more enduring entity. He rejoices in the secure belief that he shares in a heritage which it is part of his common duty to protect. – Alain de Benoist (1994)
The Volksgemeinschaft refers to a national community in which its citizens are united by a common culture, language and goal as well as the resulting sense of shared identity that would overcome class conflict. It is characterized by solidarity, cohesion and equality, and expects the selfless devotion of every individual towards the betterment of the larger community which is considered an extension of oneself as embodied in Hitler’s proclamation “Help yourself, German Volk“.
National Socialism eliminates the distinction between state and individual. Its communitarian ethos strongly encourages a sense of altruistic sympathy for thy neighbor but acknowledges the futility of its internationalist interpretation (as endorsed by communism), affirming that it must instead pertain to sociocultural realities by remaining within national bounds. Naturally, such a programme is contingent on the existence of a culturally homogenous society of individuals who share both a common heritage and objective. It goes without saying societal cohesion breaks down in the absence of such unifying elements. This tribalism innate to human nature must be harnessed as a strength rather than suppressed as a weakness. Its anthropologically-driven centrality in political philosophy explains why ethnically disparate nations do not conglomerate and why domestic multiculturalism invariably results in dysfunctional parallel societies sprouting within. Socialism must be a national effort enacted through pluralistic means.
What the Volksgemeinschaft offers aside from the practical benefits of harmony and cohesion, is a shared consciousness and oneness between peoples and mass spiritual wellbeing attained through unity in cause and purpose which is an integral part of the human experience, and which without, leaves one a hollow shell of a man.
Perhaps being the only successful real-life example of a Volksgemeinschaft in action, Japan’s prosperity, despite its countless geographic disadvantages including the lack of natural resources, arable land or prolonged technological isolation, can be attributed to this united national spirit. The resultant harmonious yet regimented efficiency and societal cohesion responsible for Japan’s many successes is no coincidence. Following the fastest modernization effort in history, it prevented Japan’s colonization (as one of only two non-Western polities to do so) during the height of imperialism and saw the nation transform from a feudal backwater to itself becoming the world’s only non-Western imperial power in a matter of decades.
Nationhood arises as the geopolitical manifestation of a cultural community. In an ideal national community, a strong bond is shared across all its citizens that form an extended family unit defined by a common struggle. This communitarian bond contributes to mental well-being through instilling a sense of belonging and purpose in all while also reigniting a primordial tribal consciousness that has lay dormant within man since the industrial revolution yet which nonetheless remains an indispensable aspect of our spiritual wellbeing. There exists a belief in Japanese State Shintoism that “include the worship of the spirits of those who have made significant contributions to their regional and national communities – not only one’s own [immediate] family”. This encapsulates the essence of communitarian association through the deification commoners by virtue of their service to their neighbors, their nation, and by extent, to oneself as its constituent.
It is only a shared sense of destiny that enables man to perform acts of true selflessness and fulfill his duty, knowing such personal sacrifices are appreciated by and contributes to an enduring entity that transcends his ephemeral mortality. The nation thus serves as a metaphysical canvas unto which one’s individuality is projected and resides eternally, ridding one’s materialistic dependence on their corporeal form and serving as a means to triumph over our perennial, ever-present fear of death.
Multiculturalism on the other hand purports that man can regard as a brother someone who doesn’t speak his language nor share his values, who perhaps even dismisses the very transethnic tolerance upon which multiculturalism relies. The primary agent within the multiculturalist ethos is ‘tolerance’ rather than ‘love’. The word ‘tolerance’ denotes an underlying hostility which, as it rightfully acknowledges, will inevitably exist between different cultures in the absence of true understanding, selfless compassion and love – feelings that can only arise in the existence of an absolute shared consciousness between individuals and which hinges on their culturally-defined interpretation of reality. Culture is identity, and a shared identity is essential in implementing socialism. The alternative approach is to destroy human diversity through the erosion of individual cultures and establish socialism through this shared lack of culture, a prospect unrealistic as it is unacceptable insofar as what elevates humanity above the rest of the animal kingdom is the existence of culture. This is socialism in its true form; the Third Way between hyper-individualistic liberalism and dehumanizing communism.
Text reads: The NSDAP secures the Volksgemeinschaft. National comrades, if you need advice and help please contact your local district group.
Published by Schroff-Druck of Augsburg.
