Perhaps in a sense the man [Adolf Hitler] will always elude us, but this much is certain: it is on him that all the hopes of the Germany that was vanquished in 1918 are centred. Our socialists are all at sea about him. Every step forward that he took, they said his fall was imminent. He mirrors too faithfully certain aspects of his country, for that fall, even if it occurs, to be of much account. But the important thing is to know him, not to suffer ourselves to be misled by his rudimentary and inchoate ideas. Beneath a very elementary philosopher, there leaps to the eye a politician who knows what he wants and whose position makes him, however vehemently he may declare and believe himself the contrary, France's most formidable antagonist.
French journalist, historian and academician (1879–1936)
Jacques Pierre Bainville (9 February 1879 in Vincennes, Val-de-Marne – 9 February 1936 in Paris) was a French historian and journalist. A geopolitical theorist preoccupied by Franco-German relations, he was a leading figure in the monarchist Action Française. His writings displayed his hatred of disorder, romanticism, liberalism, democracy, internationalism, the French Revolution and especially Germany. TOC
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The real Hitler did not exist before those years of hardship in Vienna, where he simultaneously discovered the dangers of Marxism and of Jewish World-Ascendancy. His real birth as a man of action dates from the day on which he discovered ethnology. It is in this department that a Frenchman is bound to find Mein Kampf singularly inadequate, singularly elementary. If we had to judge these fighting books by the same canons as we judge works of the mind, it is certain that the National Socialist Bible would not bear a moment's examination. The most puerile absurdities mingle with the most dubious scientific hypotheses, all couched in language whose pedantry, though it take one's breath away, probably contributed in large measure to the book's success with German readers.
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The more one studies, with the attention and sympathy one owes to noble undertakings, the rise of the Italian Dictator, the more we must hope that this great wave of national enthusiasm will not blind him, in the end, to those perils to which a revolution is particularly exposed, and Fascism is, first and foremost, a revolution. Those who want France to follow suit, will do well to think twice about it. The ‘Corporative Economy’ devised by Mussolini would be regarded as monstrous by our middle class and our traders, big and small. Before we think about copying a thing, we ought to know exactly what it is we are going to copy. The Gallic cock is not designed by nature to suck the dugs of the Roman wolf.
Where do we find the first example of the modern dictator? In England. And what is England? The "Mother of Parliaments". The country which adopted for itself, and distributed in facsimile throughout the world, the form of parliamentary government. Cromwell makes us wonder whether a dictator is not a necessary concomitant of revolutions, of the rise of democracies and of the establishment of the parliamentary system.
It is no mere caprice that has led us to connect a disordered currency with the emergence of despotic forms of government. The one precedes, and often begets, the other, because, for the vast majority of people, it is the most obvious symptom of national disintegration.
This, again, is one reason why dictatorships are not all assignable to a common cause. A dictatorship may be a defensive reaction against anarchy and ruin, and against the effects of democracy carried to its ultimate conclusion, that is to say, to socialism and communism. On the other hand, it offers to a democracy fired with equalitarian and anti-capitalist zeal, the means of overthrowing the forces arrayed against it, and of enthroning itself in their place.
Human history is a record of struggles between those who save and those who spend, between producers and consumers. These struggles have sometimes assumed the character of civil wars. It is the case of one tribe wanting to appropriate the more fertile soil and wealth of another tribe, or else within the same tribe, the have-nots wanting to expropriate the haves.
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When Frenchmen were in good health, when their intelligence was sound and vigorous, the idea of tradition was no less foreign to them than was the idea of revolution. The notion of returning to the chansons de geste and Saint Louis's oak tree would have seemed as ridiculous to them as wearing their fathers' breeches and hats out of filial piety.