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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 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 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 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.
Date of first publication: 1992
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(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.
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