The Jew’s procedure is as follows : He addresses himself to the workers, pretends to have pity for their lot or indignation at their misery and poverty, in order to gain their confidence. He takes trouble to study the real or imaginary hardness of their lives, and to arouse a longing of a change of existence. With untold cleverness he intensifies the demand for social justice dormant in all men of Aryan stock, and so stamps the struggle for removal of social evils with a quite definite character of universal world importance. He founds the doctrine of Marxism.
By mingling it inextricably with a whole mass of demands which are socially justifiable, he ensures the popularity of the doctrine, whilst on the other hand he causes decent people to be unwilling to support demands which, being presented in such a form, appear wrong from the start, nay, impossible of realization. For under the cloak of purely social ideas there lie hidden truly devilish intention, and these are brought into the open with impudent downrightness and frankness. By categorically denying the importance of personality, and so of the nation and its racial significance, it destroys the elementary principles of all human culture, which depends on these factors.
The Jew divides the organization of his world teaching into two categories which, though apparently separate, really form an inseparable whole : the political and the labour movements.
The labour movement is the more paying one. It offers the workman help and protection in his hard fight for existence, for which he has to thank the greed or short-sightedness of many an employer, and also the possibility of wresting better living conditions. If the worker shrinks from entrusting the blind caprice of men, often heartless and with but little sense of responsibility, with the defence of his right to live as a man,