Source: Dr. Alfred Rosenberg’s Memoirs
“I have explained in many speeches that the veneration of Germanic blood does not imply contempt for other races but, on the contrary, racial respect. Since races, as the core of nations, are created by nature, the very respect for nature itself demands respect for such creations.
The purpose of the large-scale development of peoples is the juridical recognition of racially conditioned families of people in their own homelands. Style, customs, language, are the manifestation of different souls and peoples; and just as these cannot be mixed without a resultant deterioration of their purity, so men, as their embodiment, and to whom they belong organically and spiritually, cannot intermingle.
These concepts met with world-wide opposition on the part of those who, perhaps originally influenced by the generous humanitarianism of the 18th century, simply did not have the courage to face the new discoveries, or feared that any corrective measure might affect their economic status. The great questions concerning the fate of the both century [sic] could not be discussed calmly and deliberately because one problem barred the view — that of Jewry.”
“The Jewish question is as old as Jewry itself, and anti-Semitism has always been the answer whenever Jews have appeared on the scene, from Tacitus to Goethe, Schopenhauer, Wagner, and Dostoyevsky.
In the Germany of 1911, they had all rights, and sat in important positions. Anti-Semitism began with war profiteering; it grew with growing usury; and it became widespread after the revolt of November 9, 1918. Their being different was admitted by all Jews. Soldiers were greeted upon their return by the Jewish professor Gumbel with the declaration that their comrades had fallen on the field of dishonour. In a theatre financed by a Jewish millionaire, the Stahlhelm [Steel helmet, a nationalistic organisation] was trampled underfoot, while a poem with the refrain: Dreck, weg damit! [Filth, away with it!] was recited.”
“The war against Jewry came about because an alien people on German soil arrogated the political and spiritual leadership of the country, and, believing itself triumphant, flaunted it brazenly.”
“It would have been sentimental to have expected quick recognition abroad of the National Socialist revolution and its social aims. On the contrary, we were prepared for bitter criticism, but all this whipped-up enmity was anything but natural. Primarily, it was directed against something that serious historians had exhaustively studied for decades — racial questions and racial history.”
“Few deny that different races do exist. But this in itself means that something constant exists, something characteristic which indicates that a certain individual belongs to a certain race; otherwise it would be altogether impossible to speak of racial unity or of races as such. This, in turn, presupposes the existence of certain laws of inheritance, regardless of how these laws may be formulated in detail.”
“Basically, the recognition of the existence of a race — meaning a type of man who has inherited and preserved certain definite characteristics — is no more than the recognition of a law of nature, a law not made by man […] . Today the acknowledged existence of this law is […] completely independent of the fact that it is rejected by some circles […] . The final recognition of lawful occurrences in nature, however, is in itself awe-inspiring.
In some of my speeches I have put it like this: The recognition of race as a fact demands not racial contempt but racial respect. Unfortunately, the close proximity of two races at a time when the basic truth of that law had just been accepted, made for comparisons and disputes. And it was because of this that certain sections of the people rejected not only comparisons but also the truth itself.”
“Races have basic traits and possibilities; peoples, on the other hand, are realities resulting from political fate, language, and nature. This means that nowhere in our historical life is a race identical with a people. The act of becoming a people is a long, rather mysterious process in which inner attitude, outward pressure and spiritual desire gradually begin to form the picture of a unified culture. That, too, is a law of nature, and as such worthy of our respect. Few have expressed this as beautifully as Herder; but it was Lagarde who coined this immortal phrase: Peoples are the thoughts of God.
It was fated, no doubt, that peoples should always be welded together by competition and battle. There is no exception to that rule in this world. In the midst of battle each one of these peoples became conscious of itself, and was confronted with that basic question of fate, the metaphysics of religion.
It is not particularly surprising that, as far as the peoples of Europe are concerned, many individual or collective intermediary stages can be established. Since European peoples are related to each other, they have often been assimilated […] . Nevertheless it is the desire of all nations to preserve whatever they have made their own — their mode of life, the forms of their art and their conception of fate — to preserve these by means of conscious training, education, and living example.”
“…this is decisive, the history of the peoples known to us must be looked upon as the great experiment of life itself, and to interpret that requires not only the services of philologists but of men who have an eye for the symptomatic, that is, for the totality of the outward and inward shapes of art, religion and life itself. These were approximately the points of departure from which The Myth of the Twentieth Century was written, although I had not planned it so.”