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The Nature and the Fall of America
by Dr. Reinhold Oberlercher
Clarifications, comments, etc., by the translator are enclosed in [square] brackets.
America -- so Hegel predicted at the
beginning of the 19th century -- would turn against Europe as soon as its continental
land-grabbing came to an end and the open western border found its natural conclusion at
the Pacific Ocean. Hegel's prediction (1) has been
fulfilled. Today, Europe is Americanized, after it was defended in two world wars only by
Germany and its allies -- in vain, because England and France, the colonial powers on the
western rim of our part of the globe, whose interests were directed outside of Europe,
were debasing themselves by becoming bridgeheads of America.
To destroy the state adminstration and bring the Mafia to power again directly following
the landing on Sicily -- that was America's opening move in the conquest of Europe. The
forced imposition of a second system of that period, therefore the restoration of the
party system in its liberal and Bolshevist variants, was the next step in the replacement
of European statehood by class-rule, by which (to begin with) still comprehensible social
classes, then political classes, and finally the class of the rabble, the organized
criminals, came into power. Nearly everywhere in Europe the symptoms of government
criminality are increasing, power apparently lies in the hands of a coalition from the
political and the criminal class. But such relationships are profoundly American.
Political thinking at the close of the 20th century is in the process of a revolutionary
change from the Utopia to the Topos [The word utopia comes from the
Greek: ou (not, no) and topos (place). Thus utopia is a non-existing
place and a topos is an actual, physical place. The NWO is an attempt to convert
utopian schemes into reality.] From out of Nowhere, we are coming home to the Commonplace.
Nowhere is the Everywhere of the nomadic seizers of World power, the ubi bene ibi
patria [loosely: wherever things go well for me, that's my country] of those
third-worlders who -- applauding the World of Unity -- want every cultured people having a
healthy economy to graze [like sheep] under the banner of human rights.
The Nowhere is everywhere; as a political power, it wants to be everywhere and to rule
everywhere: It is Global-interventionist and Global-imperialist. This power is utopian
power pure and simple, which displays the power of the Utopia. The Utopia-as-Power is the
power of Entortung [Probably the closest English word for this is
"dislocation," but there is no one-word English equivalent to this word, which
means so much more: the removal of uniqueness-of-place, the emasculating of the natural
attributes of a place, its architecture, people, its spirit, etc.; think of a MacDonald's
and its garish, plastic colors and imagine its carrying on business under the Rose Window
of a great cathedral.], which assembles at occasional headquarter locations. The present
headquarters of the nomadic World-rulership is America. In its economy, productive Capital
isn't dominant, on the contrary, grazing-Capital (as object of the speculator) dominates.
The objective conception of Capital is outside of the context of history and is
extractive-nomadic; it is American-Jewish. The conception of Capital as a means to another
end, is technical-historical and settlement-producing; it is deutsch-Germanic. As a
military power, nomadic Utopianism is a sea- and air-hopper, a Desert Storm, a
forest-defoliator and field-poisoner, its tactic is the raid-assault. The topic, firmly
grounded military power, however, is based upon the Army.
Sea powers like America are never firmly grounded; they swim. Thus there can be several
world-class land powers living in proximty, but there is always just one World sea power.
The land gives measuredness, gravity, the sea seduces to extravagance, recklessness. Every
sea power has in itself the utopian nature of the ocean. Moreover, these powers are
inclined to the nomadic way of life of a ship, which sooner or later will run aground or
be sunk -- in which the utopian power finds its ordained territory: the bottom of the sea.
Sea powers are imperialistic. They build profane empires, because the Sea recognizes no
sanctuary, and is neither planked over by beams nor bears the weight of pillars. There is
no sacred grove or holy mountain to be found in this Element, and neither order nor
justice can take root in water. The fluid Element, when it does not seep away into the
soil, instead gathers itself into the monstrous enormity of the Sea; no confidence placed
in it is justified; on the contrary, constant distrust in awareness of the omnipresence of
peril is called for. Man is permitted to trust the Sea as little as he trusts the Sea
Power.
The Sea engenders no faith, but rather -- apart from piratical cruelty -- it creates
sanctimoniousness and hypocrisy. In the Anglo-American case, it is overarched by the
Calvinist-Puritanistic Utopianism of the sanctity of material success, and thus by the
mania for winning eternal Grace in the Beyond by means of contact-multiplying social
activities in the Here-and-Now. England's disappearance as a World and Sea Power can, with
certain qualifications, be taken as a paradigm for the decline of the United States of
America.
America is a completely extraordinary utopian power, whose projections of power are not
exhausted in those of a classic sea power; America does not limit itself to war, trade and
piracy, nor to Global strategy and oceanic megalomania, which regards the coasts of
foreign continents as beachheads to be militarily occupied. It is in Star Wars, in the
cosmic Utopianism of the navigation of outer space, that America finds the full expression
of its nature.
There are several reasons why America became what it is. Above all else, it is the New
World and therefore the refuse from the Old World. America is the refuse from Europe,
transplanted with nomads. It is an amalgum of populations, drawn from Philistines and
exiles from Paradise, from uprooted Europeans of the lower classes and from Eastern
European Jews. But because the largest immigrant group of the United States of America is
not the English but the German (28%), the ascent of the utopian power of the New World is
a German debt to History, which is still not paid off by two lost world wars and a
victorious post-war period, but [is to be paid off by] the Europeanization of America.
Europe must now dis-Americanize itself, restore its historical capability and break the
power of Utopia by eliminating the utopian Power. The USA is conquerable by means of the
localizing of its inhabitants in nationally homogeneous areas of settlement, in which the
inhabitants establish themselves anew according to language and moral customs and are able
to renew special relations with their European mother-folk.
Therefore, in North America, there should be not only a French Quebec and an English New
England, but above all a German-America as the largest of the new folk-states, just as
there should be significant new-Scandinavian regions. With great probability, already on
the basis of the pressure from non-European segments of the population, the
re-Europeanized national states of North America will want to be integrated into the World
order of the Europe of the [various] peoples.
If Germany does not force this path of development of European-national states for
America, the USA will, in future, push through the American way in Europe and the rest of
the World; then, in the American way, Europe will come to and end together with America:
either in a bloody race-war, occurring simultaneously on both sides of the Atlantic Ocean,
or in a stagnating society of the [East] Indian type, in which opposing racial and class
factors have become petrified into a caste system. The Deconstruction of America,
together with its reconstruction, is not only an issue of existence or non-existence for
Germany and the Europe of varied peoples, not only a general decision between chaos and
order in the World and in Space accessible from Earth, but also the fork in the road, with
the choice between ossification and development.
The composition of American ideology is a devilish mixture of Puritanism, Old Testament
ethos, New World-ness, social absolutism, wild-West mythos -- as well as missionary fervor
coming from a feeling of inferiority (as was the case with the Polonism and the
Pan-Slavism of the Russians and the Serbs). The ideology of Americanism is still a few
degrees sharper in its acidity than Pan-Slavism, because Americanism has absorbed into
itself, even beyond the biblical Puritanism, the hostile-to-humanity ideology of
Chosenness.
The Pilgirm Fathers were, when they emigrated to America, bearers of an extreme sect of
the Calvinist Reform which had foundered on the rock of European religious taste.
Calvinism was, for its part, a failed attempt at reform of the Catholic faith, which
stubbornly persisted in [the hopeless attempt to create a theocratically] absolute social
order.
Puritanism is a Jewish fundamentalism constructed by Englishmen, which finally had to slip
from the control of merely ideological Jews, the merchant and Capital nomads of the WASP
type, and fall into the hands of real Jews. Now, as the bad beginning of a good ending of
the utopian Power, the Israeli tail wags the American dog, the apocolyptic Desert Storm of
Yahweh compels by nuclear arms the paying of tribute by the peoples of all cultures around
the Globe. This form of nomadic money-making is, however, very unstable; it will soon
fail, for the threat of nuclear power from the State is encumbered with much more risk
than is the anticipatable private nuclear terrorism.
If the treaty for the non-proliferation of atomic weapons goes aground on the shoals of
the black market, then the extra-political chief weapon against the resurrection of the
German Reich [This word means: kingdom, realm, empire, etc. but there's an
underlying connotation of ethnic nation-state as well.] will become blunted. The reduction
in cost and spread of tactical and guerilla-tactical atomic weapons for small powers whose
existence is threatened, but especially their popularization with the liberation movements
of stateless peoples, whom American Totalitarianism treats as non-peoples, will end the
World political blockade against Germany, because it will be essential as an atomic power
and for the control of atomic powers. Indiscriminate disposal of atomic weapons and the
ABC weapons [We call these CBR weapons -- chemical, biological and radiological.] as a
universal distinguishing symbol of sovereign peoples will make indispensible all the
powers which are technically highly-developed and capable of discipline, for the
safeguarding of order in this condition of free peoples. The Axis-Powers of Germany-Japan
will at least be the leading technical powers of a World in which the principle of
one-folk-one-state is enforced with all technically-armed liberties, together with the
dangers which arise from these freedoms, dangers which are to be settled only by
international right.
Catholic dogma had made the Bible and particularly the Old Testament
virtually forgotten; to have accomplished a Europeanization of Christianity, this
eastern variant of religion -- that was the indisputable historically-spirited meritorious
service of the Catholic Church. With the translation of the Bible by the Protestant
reformers into the European common tongues, the barbarism and the megalomania of the
Semitic orginal intruded into the religious consciousness of the Europeans.
Now where the Germanic Reform of the Catholic Church -- different from Luther's -- failed,
as in the Western European variants of Reform: Anglicanism, Puritanism, and Calvinism,
there a mutilated Catholicism remained, which replaced the sacredness of works with the
sacredness of economic success and which propelled forward dissolution of community,
isolation, and finally the Profane Empire, sanctimonious imperialism and global
interventionism.
In the Western attempts at Reform of the Calvinist type, the factor of social adeptness in
the community was made absolute and the social success or failure of the individual taken
as proof of his eternal salvation or his eternal damnation. The forceful establishment of
this view of the World in its religious, World-political, and social- political forms,
cleared the way for the transformation of the World into a refuse heap. By means of
Capitalism and Democracy, all traditional arrangements are destroyed, the various peoples
are converted into the refuse pile of the World Populatiom and the folk-economies into the
trash heap of the management of World resources.
Capitalism and Liberal Democracy have an uncurbed destructive power if they are not
limited by thought patterns which are essentially foreign to them and are able to display
their atomistic-quantitative peculiarity undisturbed. This atomistic World-view is
concentrated totally upon the units of currency, by which Capital funds and its winnings ,
and upon the number of votes, by which democratic potential for rulership and its increase
in power, are measured. Democracy and Capital have this atomistic quantity-oriented
thinking in common; it ends in te destruction of all goods and all peoples through their
transformation into units of currency and into voters. The unification of currency for all
World capital funds and the universal right of suffrage for all citizens of the World
populatiom are the logical end-stage of the capitalistic-democratic way of thinking. In
its estimation, a democracy is all the more legitimate, the greater the number of voters,
and that is why democracy does not mean the control of a people over itself, but the
destruction of all genuine peoples, who are then viewed as but a minority (as, perhaps,
the Boers are seen today) whose rule over themselves is not permitted and must be
sanctioned.
In America this terrible New World has become a reality. The terror without end is
followed by, as a rule, an End with Terror. This greatest Terror is still approaching, in
the USA. The moral and economic decline will continue so long as they try to get out of
the way of the greatest Terror; race-war as civil war. The right point in time for the
cantonization of the USA is apparently already past.
The best outcome for the USA would be its Europeanization, the decomposition of the
totalitarian society of unity of the liberal-individual type into sovereign folk-states,
i.e., into real nations according to the principle of one-folk-one-state. The worst end of
the USA would be the race-war, which, in all probability, would fuse together new peoples
defined in natural-racial terms and would bring no historical-cultural connection to the
mother-folk. Today we are experiencing a bad beginning of the end of the USA, : democratic
Capitalism seems to be triumphing World-wide.
At the same time, for a few years American and Canadian thinkers have been attempting a
spiritual self-healing of their half-continent. They have rallied under the slogan of
Communitarianism, thus to the standard of community-ness, of the communal community. They
refer to the spirit of community of those early communes of the pioneers from the time of
the taking of the land.
The Canadian Charles Taylor criticizes the deficiency in representation in the Liberal
Democracy and postulates, in conjuction with Herder, Humboldt and Hamann, the primacy of
the Metaphysical in Community, which he understands as human community-formation finding
its linguistic expression. Philosophically, he turns against Falisificationism, as against
the materialistic Sender-Receiver model of language; for him, language is a community
invention, an uninterrupted finding-to-language. He sees the real relation language has to
reality as being guaranteed by human activity. There is so much that is correct in this,
that the production of language, just like the production of human beings and the
production of a people, follows a logic of procreation, which is always a logic of
community, from which is derived the production-logic of material goods.
Other names in the Communitarian debate are: Alistair MacIntyre, William Sullivan, Michael
Sandel, Robert Bellah and Michael Walzer. It is their common conviction that the essence
of the unsolved questions of the present, in nations of the Western stamp, is to be gotten
in perspective by means of a return to an awareness of the concept of community. The
present they affirm to be a period of accelerated individual isolation, which always
produces destructive consequences, and weakens and corrupts American institutions.
"The Americans," writes Bellah (among others), have driven the logic of profits
to extremes. It has every appearance not only of leading to failure on the highest levels.
. .but also to personal and family breakdown in the life of our citizens. The time is ripe
for a new paradigm, whose fundamental model aims at culturization and not at profit."
It would depend upon the winning back of sense and purpose in the common life of
Americans. "What has been dismissed for a long period of time as Idealism, seems
today to be the one single possible Realism. . ." (FR 28.1.92).
In the ideas of Hegel, there is this, that the Americans, in their present individualistic
Constitution, persist in the developmental stage of abstract justice and morality, while
the high plane of Sittlichkeit [This is usually translated as morality, but has
connotations of customs and traditions which have the force of moral practice]
remains unreachable for them. At the level of morality, justice is internalized and in
that respect is no longer abstract but instead surrendered to the wild desires of that
inwardness. It is first in the Family that these desires are moral , because the
individual is elevated in this community founded upon love, here he can happily live out
his individual drives as well as subordinate them to a moral purpose, the communal goal of
family welfare. That there is no family in America in this European sense, but rather
merely private social contracts, is demonstrated by the fact that an American farmer pays
wages to the son who helps him out; as soon as contractual relationships between married
people or parents and children enter the picture, marriage has truly become divorce and
the family dissolved.
American Liberalism, as William Sullivan explains in his book Reconstructing Public
Philosophy (Berkely 1982), thinks of the individual as being driven by his passions,
in fear of disaster and as striving after comfort, so that all human relationships of his
personality remain external, right in the abstract, and thus not moral. Thereby, the
relationships of community (which Sullivan calls Values) are disintegrated and converted
into pure relationships of power. Corresponding to this, is a concept of knowledge as the
dissolution of complex totalities into simple elements, on which account Liberalism is
strongly bound to the modern belief in Science as a power of analysis and recombination to
points of control. In this social application, reason has become instrumental, a means for
the satisfaction of individual desires, and politics has degenerated into a struggle for
power. But because reason is not a concept of means, but a concept of goal, and politics
is not a concept of power, but rather a concept of justice/law/right, what follows from
Sullivan's analysis is irrationality as well as the incapacity of Liberalism in general,
and American Liberalism in particular.
Sullivan resumes: "The whole liberal construction of an analytic science, an
individualistic motivation, and an instrumental, utilitarian politics, which has seemed a
complete and objectively secured -- almost self-evident -- view of human affairs, is now
at sea." -- America swims, is "at sea", i.e., fundamentally confused. The
dynamics of the process of corruption, according to Sullivan, is in the direction of the
disintegration of all social ties and, in the extreme case, reverts back to the natural
condition of the struggle of all against all; "the near desperation of the proponents
of philosophic liberalism is understandable" (p. 58). The predominance of the liberal
ideology in public debate worsens the problem: The market-centered society of competition
and the sacredness of success has undermined the liberal achievement of security of the
individual and of universal welfare, and indeed through no means but by liberalism itself.
Sullivan believes, on the other hand, that the individual and the citizen can only be
thought of together with the commonwealth, the community and that a common human life
without the stabilizing effects of a vital community and without religious forms of living
cannot succeed.
In the theories of the North American Communitarians, the probable religious
fracture-points already show themselves in the forseeable fall of the USA. The main
distinctions can be made out between classical-Aristotelian, Catholic-Aristotelian,
German-Idealistic, and Modern-Judaic directions of thought. All non-Jewish thinkers are
critics of Modernism; the American Jew Michael Walzer, on the other hand, is enlisted on
the side of social totalitarianism, the ideology of the immigrant and the cult of
Modernism in the Communitarian debate. He believes that the political ideas of the
Modernists are derived from the current of tradition which can be traced back to the
origins of the Jewish religion, and his belief is completely correct. The modern ideas of
freedom (he believes) are nothing other than a interpretive sequel of the Exodus
story of the Hebraic Bible, and the social contract of the thinking of the
Enlightenment was designed according to the model of the Israelite portrayal of the
covenant of God with His people. Out of this follows for Walzer the concept of an interpretive
morality for the World of the present in general, (2) and thus its
Talmudization. Thus he represents the present spiritual condition of the American world --
the eternal interpretation of a restless migration -- as a goal worth striving for;
consequently, Walzer's thinking is not critical but rather affirmative. Walzer's trick of
representing his thinking as still being communitarian/community-building, consists of
giving out the liberal society of the West, and thus liberal totalitarianism itself, as a
value of community-establishing power, which is to be delivered over to the constant
interpretation of his ahaverish histories of immigration. To grant recognition to such an
interpretive theory of knowledge is to concede to the Talmudists an eternal victory in the
war of World consciousness.
If the Communitarians as a whole are to be viewed as critics of the American condition,
the Contractualists (e.g., Nozik, Rawls) are its open affirmers. Every absolute form of
contractual thinking arrives at the ideal of the minimal state and ends with the problem
of granting the pauperized masses, the swelling ranks of the social clients, a form of
subsistence which consists not of food stamps but of payments of money, so that, beyond
the illusion of money and the (minimalized) membership in the Consumer class, a
contractualistic Ethic -- thus an Ethic of free acquisition of goods, is at least formally
upheld.
In America the idea of the class struggle has never really taken root, because the racial
struggle remained viscerally understandable in this enormous space: against Indians,
Negroes and non-European immigrants. Conversely, the racial struggle can be totally denied
for dogmatic reasons (as was actually the case in the former Soviet Union), but will
nevertheless break out again powerfully, for every historic concept of class struggle in
the sense of social totalitarianism remains directed at the natural differences of human
beings, in order to be able to set up distinctions between them. As possessers of products
and thus as participants in middle-class society, they are not distinct, rather they
resemble one another, for in the Market one product is like another and the insignificant
magnitude of the value of the individual product is made up for by the quantity of
products. The contest of the product-classes against one another is conducted over the
maximization of the degree of value and therefore serves the determination of the actual
exchange relationship and its norm, but cannot be achieved in the identical forms of
exchange of goods, but only in their non-identical natural forms. One of these natural
determinants of materials and events is Race, but also humanity, beauty, naturalness and
pleasantness of the environment, the fostering of the Arts, durability, technical
maturity, care of the needy or the humanization of the workplace. In World History, even
class ideology has been repeatedly replaced by racial ideology.
The largest part of the US population was formed -- entirely in contrast to the former
Soviet Union population -- out of the addition of individuals who, one after the other,
passed through the filter of the immigration authorities of the large harbor cities. These
individuals were uprooted and -- this is the decisive factor -- they had uprooted
themselves by an act of will. In America they preferred, however, the
neighborhood of immigrants of the same or related nationality, and thus they built more or
less sharply delineated national ghettoes, which, however, did not have the power up till
now, to develop an exclusive bond to that ground, or even a home-tie. So long as the
descendants of the former immigrants also live uprooted in America without a special
genealogical or folk-defined relationship to the nation on which they settle, to a
particular home which has the power to exclude the foreign, America retains the character
of a land of immigration. In this sense, a land of immigration means permanent
homelessness in the nation in which one lives and of which one is a citizen.
Only a nation of immigration was able to invent the formal nation-of-state, thus
develop the abstruse notion that one becomes a fellow-countryman through an official act,
through permission to settle in a territory. The corresponding notions of citizenship in
France of 1789 and the following years are an American import, via freemasonic
dealers in ideas.
America treats society as an collection of groups, and the State as the sum of individual
citizens. The American state is thus an institution of abstract, external right, which
consists of citizens as bearers of human rights, and American society is the battlefield
of group interests. Both are pre-moral phenomena, which, at best, might bring it to
morality. The possibility of existence of the USA remains intact, so long as the sharp
separation of state and people can be kept up. Already a sovereign folk-state, Quebec,
could bring the raison d'etre of the USA -- according to which groups of people are
allowed to form ever new voluntary social unions -- into instability. The American state
is a utopian power and the attempt to realize the immoral idea of the sovereignty of the
state rising above the [various] peoples. The experiment of the USA can today already be
viewed as having failed. The actual self-destruction of the US State requires, on the one
hand, a stronger push than the disintegration of the USSR State, but on the other hand, in
all probability will take a bloodier and more painful course because Liberalism, in
distinction to its little radical brother, Bolshevism, has not yet come to an apparent
solution to the question of nationality.
The immigrant nation of the USA, which has imposed upon the World as doctrine its own
conditions of origin, is the deadly enemy of all mature peoples, because its doctrine aims
at nothing other than the death of every people as a people. To this purpose American
legislation in the 19th century already declared, as a natural right of every human being
on the Earth, the self-liberation from the fatherland, the de-nationalization of the
immigrants landing in America: "Expatriation is a natural and inherent right of all
people" (Act of Congress of July 27, 1868). This American strategy of annihilation
against genuine peoples, conducted in the name of the democratized masses, has today
reached the zenith of its lust for aggression: one European nation after another is
redefined by Americanized World opinion as a nation of immigration. Under its omnipresent
force, no European government dares to defend the jus sanguinis [right of blood] of
those who belong to it; [Indeed, Germany's legal definition of a German as one born of
German parents was abolished recently, with full promotion of its
puppet-governemnt]instead, the politics of the American immigrationism is followed and
without the demands for limitations of the actual nations of immigration. The result is
the in-streaming of the inferiors of this World to Europe. This means nothing less than
the declaration of a war of extermination against a people [genocide]: unconditional
surrender for all real nations of the World, which still are not Americanized one-will
nations.
The natural peoples of the World would be wise to take seriously the American
death-threat. Like the faded power of the USSR, so too, the USA-Power first wanted World
revolution, then the revolution in one nation ("Socialism in one land") and
finally its export into as many countries as possible, so that a socialistic, or,
respectively, an immigrationistic World system might arise.
Notes:
(1)"America is. . .the
Land of the Future, in which world-historical importance shall reveal itself in the times
ahead of us, perhaps in the quarrels of North and South America; it is a land of yearning
for all those who are bored by the historic armories of Old Europe," writes Hegel in
his lectures concerning the philosophy of History (Werke 12, ed.
Moldenhauer/Michel, p. 114); in his Äesthetik [Aesthetics] (ed. Bassenge,
Vol. 2, p. 423), Hegel speculates about a possible epic of the future, which could tell of
the victory of some future day's vivid American rationality and America's triumph over
Europe. For in Europe, "every people is now restricted by another and isn't permitted
to start a war with another European nation on its own; if one wants to get beyond
[conditions] in Europe now, it can only be to America."
(2)A representative of interpretive morality is the Polish Jew Andrzei
Szczypiorski. In the Beiligc Imprint of the FAZ [Frankfurter Allgemeine
Zeitung] of 31.3.92, he claims that there are no criminal viewpoints, but only
criminal acts, and everything is a question of interpretation. In particular, the
Communist viewpoints are not criminal, but rather noble, because Communism represented
equality and rejected national borders. Since, however, anything in any case should be a
question of interpretation, it no longer even depends upon whether crimes were committed
or not, but rather whether something can be interpreted as a crime. Conversely, a
documented seven-victim murder is then in no way a crime, if the interpreter is of the
opinion that it was a command of God for the taking of the Promised Land.
Date of first publication: 1992