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In chronicling what they call "the utopian propensity of mind," the Manuels essentially create a new genre, at once literary and philosophical. At its broadest, it would reach into the religious sphere - the "utopian moments" of Eastern Enlightenments, the Revelations of St. John on the island of Patmos. But the Manuels, wisely, pull back from the cosmic view to the generally secular, social, visions of a better world on earth.
The best utopians are realists, in that they focus the fire of their vision on the concrete specifics of this world, transporting them into the framework of an ideal universe. The vision, to quote a poet, is that of "real toads in imaginary gardens." Setting out from points of contact in the real world, they move into uncharted territories and terrains, places where no one has yet gone. Etymologically, "Utopia" is the Great Good Place which is No Place. Chimerical, fantastic, improbable, and motivating, Utopias are the engines behind our evolutionary imaginations.
At 900 pages and 17 pounds, this beautifully written, erudite and witty book from the 1970s is an unrecognized national treasure, waiting, like some ancient artifact of utopia itself, to be uncovered and released to the world.
Like the imaginary voyages of the 18th century, like science fiction, and like the virtual realities of the Worldwide Web, the visionary landscapes of utopia startle, wake up, and propel us towards the creation of our own future. Go buy this from your nearest Amazon used-book dealer, and start creating your own future!
Note: The Manuels' map of utopia is a map of the human imagination at its richest, and actually could become a roadmap for the Worldwide Web as well.
Walter Darré, Heinrich Himmler and Joseph Goebbels, the Erlangen historian Frank-Lothar
Kroll has, perhaps, provided the most useful study of the ideology of the Third Reich so far.
Kroll shows, among other things, that a strictly biological racism was not as unequivocally
dominant in Nazi thought as has been assumed in many earlier interpretations of the Third
Reich (for instance, in those based largely on Hitler's worldview). The "major theoretician" of
the NSDAP (p. 123), Alfred Rosenberg, for instance, spoke of race as a "mythic experience"
(as quoted on p. 106). His particular anti-Semitism was anti-Judaic rather than biologically
racist, and primarily based on an understanding of the Jews as an inferior religious
community (pp. 121-123). With regard to the major propagandist of Nazism, Kroll goes so far
as to speak of Goebbels' "extreme distance" to the idea of race (p. 259). Thus Goebbels
spoke, for example, of the "rubbish of race-materialism" (as quoted on p. 259), and regarded
Himmler as, "in many regards, mad" (as quoted on p. 292).
Kroll, in general, puts significant emphasis on the polymorphous character of Nazi ideology
which he links to the polycratic structure of the regime. All Nazi leaders had an extremely
Manichean worldview; yet, they understood the core conflicts in world history in somewhat
different ways. Whereas Hitler saw the main confrontation to be that between the Jews and
the Aryans, Rosenberg juxtaposed the Germanic and Roman civilisations to each other,
Goebbels the Western plutocratic states with national socialism, Darré the peasantry against
the nomads (p. 164), and Himmler Europe against Asia (pp. 214-215).
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