It would be absurd to appraise a man's worth by the race to which he belongs and at the same time to make war against the Marxist principle, that all men are equal, without being determined to pursue our own principle to its ultimate consequences. If we admit the significance of blood, that is to say, if we recognize the race as the fundamental element on which all life is based, we shall have to apply to the individual the logical consequences of this principle. In general I must estimate the worth of nations differently, on the basis of the different races from which they spring, and I must also differentiate in estimating the worth of the individual within his own race. The principle, that one people is not the same as another, applies also to the individual members of a national community. No one brain, for

The first consequence of this fact is comparatively simple. It demands that those elements within the folk-community which show the best racial qualities ought to be encouraged more than the others and especially they should be encouraged to increase and multiply.

A WELTANSCHAUUNG which repudiates the democratic principle of the rule of the masses and aims at giving this world to the best people--that is, to the highest quality of mankind--must also apply that same aristocratic postulate to the individuals within the folk-community. It must take care that the positions of leadership and highest influence are given to the best men. Hence it is not based on the idea of the majority, but on that of personality.

Anyone who believes that the People's National Socialist State should distinguish itself from the other States only mechanically, as it were, through the better construction of its economic life--thanks to a better equilibrium between poverty and riches, or to the extension to broader masses of the power to determine the economic process, or to a fairer wage, or to the elimination of vast differences in the scale of salaries--anyone who thinks this understands only the superficial features of our movement and has not the least idea of what we mean when we speak of our WELTANSCHAUUNG. All these features just mentioned could not in the least guarantee us a lasting existence and certainly would be no warranty of greatness. A nation that could content itself with external reforms would not have the slightest chance of success in the

general struggle for life among the nations of the world. A movement that would confine its mission to such adjustments, which are certainly right and equitable, would effect no far-reaching or profound reform in the existing order. The whole effect of such measures would be limited to externals. They would not furnish the nation with that moral armament which alone will enable it effectively to overcome the weaknesses from which we are suffering to-day.

In order to elucidate this point of view it may be worth while to glance once again at the real origins and causes of the cultural evolution of mankind.

In our case this term has no meaning. Because everyone who believes in the higher evolution of living organisms must admit that every manifestation of the vital urge and struggle to live must have had a definite beginning in time and that one subject alone must have manifested it for the first time. It was then repeated again and again; and the practice of it spread over a widening area, until finally it passed into the subconscience of every member of the species, where it manifested itself as 'instinct.'