Mein Kampf - the Official 1939 Edition (69 page)

It does not say much for the mental acumen of our time that advantage is not taken of this truth for the sake of our whole intellectual life. The opinion is advanced that this principle, though undoubtedly valid in the field of art, has not the same validity in regard to what are called the applied sciences. It is true that a man can be trained to a certain amount of mechanical dexterity, just as a poodle can be taught incredible tricks by a clever master. But such training does not bring the animal to use his intelligence in order to carry out those tricks. And the same holds good in regard to man. It is possible to teach men, irrespective of talent or no talent, to go through certain scientific exercises, but in such cases the results are quite as inanimate and mechanical as in the case of the animal. It would even be possible to force a person of mediocre intelligence, by means of a severe course of intellectual drilling, to acquire more than the average amount of knowledge; but that knowledge would remain sterile. The result would be a man who might be a walking dictionary of knowledge but who will fail miserably on every critical occasion in life and at every juncture where vital decisions have to be taken. Such people need to be drilled specially for every new and even most insignificant task and will never be capable of contributing in the least to the general progress of mankind. Knowledge that is merely drilled into people can at best qualify them to fill government positions under our present regime.

It goes without saying that, among the sum total of individuals who make up a nation, gifted people are always to be found in every sphere of life. It is also quite natural that the value of knowledge will be all the greater the more vitally the dead mass of learning is animated by the innate talent of the individual who possesses it. Creative work in this field can be done only through the marriage of knowledge and talent.

One example will suffice to show how much our contemporary world is at fault in this matter. From time to time our illustrated papers publish, for the edification of the German philistine, the news that in some quarter or other of the globe, and for the first time in that locality, a Negro has become a lawyer, a teacher, a pastor, even a grand opera tenor or something else of that kind. While the bourgeois blockhead stares with amazed admiration at the notice that tells him how marvellous are the achievements of our modern educational technique, the more cunning Jew sees in this fact a new proof to be utilized for the theory with which he wants to infect the public, namely that all men are equal. It does not dawn on the murky bourgeois mind that the fact which is published for him is a sin against reason itself, that it is an act of criminal insanity to train a being who is only an anthropoid by birth until the pretence can be made that he has been turned into a lawyer; while, on the other hand, millions who belong to the most civilized races have to remain in positions which are unworthy of their cultural level. The bourgeois mind does not realize that it is a sin against the will of the eternal Creator to allow hundreds of thousands of highly gifted people to remain floundering in the swamp of proletarian misery while Hottentots and Zulus are drilled to fill positions in the intellectual professions. For here we have the product only of a drilling technique, just as in the case of the performing dog. If the same amount of care and effort were applied among intelligent races each individual would become a thousand times more capable in such matters. This state of affairs would become intolerable if a day should arrive when it no longer refers to exceptional cases. But the situation is already intolerable where talent and natural gifts are not taken as decisive factors in qualifying for the right to a higher education. It is indeed intolerable to think that year after year hundreds of thousands of young people without a single vestige of talent are deemed worthy of a higher education, while other hundreds of thousands who possess high natural gifts have to go without any sort of higher schooling at all. The practical loss thus caused to the nation is incalculable. If the number of important discoveries which have been made in America has grown considerably in recent years one of the reasons is that the number of gifted persons belonging to the lowest social classes who were given a higher education in that country is proportionately much larger than in Europe.

A stock of knowledge packed into the brain will not suffice for the making of discoveries. What counts here is only that knowledge which is illuminated by natural talent. But with us at the present time no value is placed on such gifts. Only good school reports count.

Here is another educative work that is waiting for the People’s State to do. It will not be its task to assure a dominant influence to a certain social class already existing, but it will be its duty to attract the most competent brains in the total mass of the nation and promote them to place and honour. It is not merely the duty of the State to give to the average child a certain definite education in the primary school, but it is also its duty to open the road to talent in the proper direction. And above all, it must open the doors of the higher schools under the State to talent of every sort, no matter in what social class it may appear. This is an imperative necessity; for thus alone will it be possible to develop a talented body of public leaders from the class which represents learning that in itself is only a dead mass.

There is still another reason why the State should provide for this situation. Our intellectual class, particularly in Germany, is so shut up in itself and fossilized that it lacks living contact with the classes beneath it. Two evil consequences result from this: First, the intellectual class neither understands nor sympathizes with the broad masses. It has been so long cut off from all connection with them that it cannot now have the necessary psychological ties that would enable it to understand them. It has become estranged from the people. Secondly, the intellectual class lacks the necessary will-power; for this faculty is always weaker in cultivated circles, which live in seclusion, than among the primitive masses of the people. God knows we Germans have never been lacking in abundant scientific culture, but we have always had a considerable lack of willpower and the capacity for making decisions. For example, the more ‘intellectual’ our statesmen have been the more lacking they have been, for the most part, in practical achievement. Our political preparation and our technical equipment for the world war were defective, certainly not because the brains governing the nation were too little educated, but because the men who directed our public affairs were over-educated, filled to over-flowing with knowledge and intelligence, yet without any sound instinct and simply without energy, or any spirit of daring. It was our nation’s tragedy to have to fight for its existence under a Chancellor who was a dillydallying philosopher. If instead of a Bethmann von Hollweg we had had a rough man of the people as our leader the heroic blood of the common grenadier would not have been shed in vain. The exaggeratedly intellectual material out of which our leaders were made proved to be the best ally of the scoundrels who carried out the November revolution. These intellectuals safeguarded the national wealth in a miserly fashion, instead of launching it forth and risking it, and thus they set the conditions on which the others won success.

Here the Catholic Church presents an instructive example. Clerical celibacy forces the Church to recruit its priests not from their own ranks but progressively from the masses of the people. Yet there are not many who recognize the significance of celibacy in this relation. But therein lies the cause of the inexhaustible vigour which characterizes that ancient institution. For by thus unceasingly recruiting the ecclesiastical dignitaries from the lower classes of the people, the Church is enabled not only to maintain the contact of instinctive understanding with the masses of the population but also to assure itself of always being able to draw upon that fund of energy which is present in this form only among the popular masses. Hence the surprising youthfulness of that gigantic organism, its mental flexibility and its iron will-power.

It will be the task of the Peoples’ State so to organize and administer its educational system that the existing intellectual class will be constantly furnished with a supply of fresh blood from beneath. From the bulk of the nation the State must sift out with careful scrutiny those persons who are endowed with natural talents and see that they are employed in the service of the community. For neither the State itself nor the various departments of State exist to furnish revenues for members of a special class, but to fulfil the tasks allotted to them. This will be possible, however, only if the State trains individuals specially for these offices. Such individuals must have the necessary fundamental capabilities and will-power. The principle does not hold true only in regard to the civil service but also in regard to all those who are to take part in the intellectual and moral leadership of the people, no matter in what sphere they may be employed. The greatness of a people is partly dependent on the condition that it must succeed in training the best brains for those branches of the public service for which they show a special natural aptitude and in placing them in the offices where they can do their best work for the good of the community. If two nations of equal strength and quality engage in a mutual conflict that nation will come out victorious which has entrusted its intellectual and moral leadership to its best talents and that nation will go under whose government represents only a common food trough for privileged groups or classes and where the inner talents of its individual members are not availed of.

Of course such a reform seems impossible in the world as it is to-day. The objection will at once be raised, that it is too much to expect from the favourite son of a highly-placed civil servant, for instance, that he shall work with his hands simply because somebody else whose parents belong to the working-class seems more capable for a job in the civil service. That argument may be valid as long as manual work is looked upon in the same way as it is looked upon to-day. Hence the Peoples’ State will have to take up an attitude towards the appreciation of manual labour which will be fundamentally different from that which now exists. If necessary, it will have to organize a persistent system of teaching which will aim at abolishing the present-day stupid habit of looking down on physical labour as an occupation to be ashamed of.

The individual will have to be valued, not by the class of work he does but by the way in which he does it and by its usefulness to the community. This statement may sound monstrous in an epoch when the most brainless columnist on a newspaper staff is more esteemed than the most expert mechanic, merely because the former pushes a pen. But, as I have said, this false valuation does not correspond to the nature of things. It has been artificially introduced, and there was a time when it did not exist at all. The present unnatural state of affairs is one of those general morbid phenomena that have arisen from our materialistic epoch. Fundamentally every kind of work has a double value; the one material, the other ideal. The material value depends on the practical importance of the work to the life of the community. The greater the number of the population who benefit from the work, directly or indirectly, the higher will be its material value. This evaluation is expressed in the material recompense which the individual receives for his labour. In contradistinction to this purely material value there is the ideal value. Here the work performed is not judged by its material importance but by the degree to which it answers a necessity. Certainly the material utility of an invention may be greater than that of the service rendered by an everyday workman; but it is also certain that the community needs each of those small daily services just as much as the greater services. From the material point of view a distinction can be made in the evaluation of different kinds of work according to their utility to the community, and this distinction is expressed by the differentiation in the scale of recompense; but on the ideal or abstract plans all workmen become equal the moment each strives to do his best in his own field, no matter what that field may be. It is on this that a man’s value must be estimated, and not on the amount of recompense received.

In a reasonably directed State care must be taken that each individual is given the kind of work which corresponds to his capabilities. In other words, people will be trained for the positions indicated by their natural endowments; but these endowments or faculties are innate and cannot be acquired by any amount of training, being a gift from Nature and not merited by men. Therefore, the way in which men are generally esteemed by their fellow-citizens must not be according to the kind of work they do, because that has been more or less assigned to the individual. Seeing that the kind of work in which the individual is employed is to be accounted to his inborn gifts and the resultant training which he has received from the community, he will have to be judged by the way in which he performs this work entrusted to him by the community. For the work which the individual performs is not the purpose of his existence, but only a means. His real purpose in life is to better himself and raise himself to a higher level as a human being; but this he can only do in and through the community whose cultural life he shares. And this community must always exist on the foundations on which the State is based. He ought to contribute to the conservation of those foundations. Nature determines the form of this contribution. It is the duty of the individual to return to the community, zealously and honestly, what the community has given him. He who does this deserves the highest respect and esteem. Material remuneration may be given to him whose work has a corresponding utility for the community; but the ideal recompense must lie in the esteem to which everybody has a claim who serves his people with whatever powers Nature has bestowed upon him and which have been developed by the training he has received from the national community.