The Origins of Totalitarianism

by Hannah Arendt

  The discriminatory point of this new social concept was immediately affirmed. During the long period of mere social antisemitism, which introduced and prepared the discovery of Jew-hating as a political weapon, it was the lack of “innate personality,” the innate lack of tact, the innate lack of productivity, the innate disposition for trading, etc., which separated the behavior of his Jewish colleague from that of the average businessman. In its feverish attempt to summon up some pride of its own against the caste arrogance of the Junkers, without, however, daring to fight for political leadership, the bourgeoisie from the very beginning wanted to look down not so much on other lower classes of their own, but simply on other peoples. Most significant for these attempts is the small literary work of Clemens Brentano27 which was written for and read in the ultranationalistic club of Napoleon-haters that gathered together in 1808 under the name of “Die Christlich-Deutsche Tischgesellschaft.” In his highly sophisticated and witty manner, Brentano points out the contrast between the “innate personality,” the genial individual, and the “philistine” whom he immediately identifies with Frenchmen and Jews. Thereafter, the German bourgeois would at least try to attribute to other peoples all the qualities which the nobility despised as typically bourgeois—at first to the French, later to the English, and always to the Jews. As for the mysterious qualities which an “innate personality” received at birth, they were exactly the same as those the real Junkers claimed for themselves.

  Although in this way standards of nobility contributed to the rise of race-thinking, the Junkers themselves did hardly anything for the shaping of this mentality. The only Junker of this period to develop a political theory of his own, Ludwig von der Marwitz, never used racial terms. According to him, nations were separated by language—a spiritual and not a physical difference—and although he was violently opposed to the French Revolution, he spoke like Robespierre when it came to the possible aggression of one nation against another: “Who aims at expanding his frontiers should be considered a disloyal betrayer among the whole European republic of states.”28 It was Adam Mueller who insisted on purity of descent as a test of nobility, and it was Haller who went beyond the obvious fact that the powerful rule those deprived of power by stating it as a natural law that the weak should be dominated by the strong. Noblemen, of course, applauded enthusiastically when they learned that their usurpation of power was not only legal but in accordance with natural laws, and it was a consequence of bourgeois definitions that during the course of the nineteenth century they avoided “mesalliances” more carefully than ever before.29

  This insistence on common tribal origin as an essential of nationhood, formulated by German nationalists during and after the war of 1814, and the emphasis laid by the romantics on the innate personality and natural nobility prepared the way intellectually for race-thinking in Germany. From the former sprang the organic doctrine of history with its natural laws; from the latter arose at the end of the century the grotesque homunculus of the superman whose natural destiny it is to rule the world. As long as these trends ran side by side, they were but temporary means of escape from political realities. Once welded together, they formed the very basis for racism as a full-fledged ideology. This, however, did not happen first in Germany, but in France, and was not accomplished by middle-class intellectuals but by a highly gifted and frustrated nobleman, the Comte de Gobineau.

  III: The New Key to History

  IN 1853, Count Arthur de Gobineau published his Essai sur l’Inégalité des Races Humaines which, only some fifty years later, at the turn of the century, was to become a kind of standard work for race theories in history. The first sentence of the four-volume work—“The fall of civilization is the most striking and, at the same time, the most obscure of all phenomena of history”30—indicates clearly the essentially new and modern interest of its author, the new pessimistic mood which pervades his work and which is the ideological force that was capable of uniting all previous factors and conflicting opinions. True, from time immemorial, mankind has wanted to know as much as possible about past cultures, fallen empires, extinct peoples; but nobody before Gobineau thought of finding one single reason, one single force according to which civilization always and everywhere rises and falls. Doctrines of decay seem to have some very intimate connection with race-thinking. It certainly is no coincidence that another early “believer in race,” Benjamin Disraeli, was equally fascinated by the fall of cultures, while on the other hand Hegel, whose philosophy was concerned in great part with the dialectical law of development in history, was never interested in the rise and fall of cultures as such or in any law which would explain the death of nations: Gobineau demonstrated precisely such a law. Without Darwinism or any other evolutionist theory to influence him, this historian boasted of having introduced history into the family of natural sciences, detected the natural law of all courses of events, reduced all spiritual utterances or cultural phenomena to something “that by virtue of exact science our eyes can see, our ears can hear, our hands can touch.”

  The most surprising aspect of the theory, set forth in the midst of the optimistic nineteenth century, is the fact that the author is fascinated by the fall and hardly interested in the rise of civilizations. At the time of writing the Essai Gobineau gave but little thought to the possible use of his theory as a weapon in actual politics, and therefore had the courage to draw the inherent sinister consequences of his law of decay. In contrast to Spengler, who predicts only the fall of Western culture, Gobineau foresees with “scientific” precision nothing less than the definite disappearance of Man—or, in his words, of the human race—from the face of the earth. After four volumes of rewriting human history, he concludes: “One might be tempted to assign a total duration of 12 to 14 thousand years to human rule over the earth, which era is divided into two periods: the first has passed away and possessed the youth ...the second has begun and will witness the declining course down toward decrepitude.”

  It has rightly been observed that Gobineau, thirty years before Nietzsche, was concerned with the problem of “décadence.”31 There is, however, this difference, that Nietzsche possessed the basic experience of European decadence, writing as he did during the climax of this movement with Baudelaire in France, Swinburne in England, and Wagner in Germany, whereas Gobineau was hardly aware of the variety of the modern taedium vitae, and must be regarded as the last heir of Boulainvilliers and the French exiled nobility who, without psychological complications, simply (and rightly) feared for the fate of aristocracy as a caste. With a certain naíveté he accepted almost literally the eighteenth-century doctrines about the origin of the French people: the bourgeois are the descendants of Gallic-Roman slaves, noblemen are Germanic.32 The same is true for his insistence on the international character of nobility. A more modern aspect of his theories is revealed in the fact that he possibly was an impostor (his French title being more than dubious), that he exaggerated and overstrained the older doctrines until they became frankly ridiculous—he claimed for himself a genealogy which led over a Scandinavian pirate to Odin: “I, too, am of the race of Gods.”33 But his real importance is that in the midst of progress-ideologies he prophesied doom, the end of mankind in a slow natural catastrophe. When Gobineau started his work, in the days of the bourgeois king, Louis Philippe, the fate of nobility appeared sealed. Nobility no longer needed to fear the victory of the Tiers Etat, it had already occurred and they could only complain. Their distress, as expressed by Gobineau, sometimes comes very near to the great despair of the poets of decadence who, a few decades later, sang the frailty of all things human—les neiges d’antan, the snows of yesteryear. As far as Gobineau himself was concerned, this affinity is rather incidental; but it is interesting to note that once this affinity was established, nothing could prevent very respectable intellectuals at the turn of the century, like Robert Dreyfus in France or Thomas Mann in Germany, from taking this descendant of Odin seriously. Long before the horrible and the ridiculous had
merged into the humanly incomprehensible mixture that is the hallmark of our century, the ridiculous had lost its power to kill.

  It is also to the peculiar pessimistic mood, to the active despair of the last decades of the century that Gobineau owed his belated fame. This, however, does not necessarily mean that he himself was a forerunner of the generation of “the merry dance of death and trade” (Joseph Conrad). He was neither a statesman who believed in business nor a poet who praised death. He was only a curious mixture of frustrated nobleman and romantic intellectual who invented racism almost by accident. This was when he saw that he could not simply accept the old doctrines of the two peoples within France and that, in view of changed circumstances, he had to revise the old line that the best men necessarily are at the top of society. In sad contrast to his teachers, he had to explain why the best men, noblemen, could not even hope to regain their former position. Step by step, he identified the fall of his caste with the fall of France, then of Western civilization, and then of the whole of mankind. Thus he made that discovery, for which he was so much admired by later writers and biographers, that the fall of civilizations is due to a degeneration of race and the decay of race is due to a mixture of blood. This implies that in every mixture the lower race is always dominant. This kind of argumentation, almost commonplace after the turn of the century, did not fit in with the progress-doctrines of Gobineau’s contemporaries, who soon acquired another idée fixe, the “survival of the fittest.” The liberal optimism of the victorious bourgeoisie wanted a new edition of the might-right theory, not the key to history or the proof of inevitable decay. Gobineau tried in vain to get a wider audience by taking a side in the American slave issue and by conveniently building his whole system on the basic conflict between white and black. He had to wait almost fifty years to become a success among the elite, and not until the first World War with its wave of death-philosophies could his works claim wide popularity.34

  What Gobineau was actually looking for in politics was the definition and creation of an “elite” to replace the aristocracy. Instead of princes, he proposed a “race of princes,” the Aryans, who he said were in danger of being submerged by the lower non-Aryan classes through democracy. The concept of race made it possible to organize the “innate personalities” of German romanticism, to define them as members of a natural aristocracy destined to rule over all others. If race and mixture of races are the all-determining factors for the individual—and Gobineau did not assume the existence of “pure” breeds—it is possible to pretend that physical superiorities might evolve in every individual no matter what his present social situation, that every exceptional man belongs to the “true surviving sons of ...the Merovings,” the “sons of kings.” Thanks to race, an “elite” would be formed which could lay claim to the old prerogatives of feudal families, and this only by asserting that they felt like noblemen; the acceptance of the race ideology as such would become conclusive proof that an individual was “well-bred,” that “blue blood” ran through his veins and that a superior origin implied superior rights. From one political event, therefore, the decline of the nobility, the Count drew two contradictory consequences—the decay of the human race and the formation of a new natural aristocracy. But he did not live to see the practical application of his teachings which resolved their inherent contradictions—the new race-aristocracy actually began to effect the “inevitable” decay of mankind in a supreme effort to destroy it.

  Following the example of his forerunners, the exiled French noblemen, Gobineau saw in his race-elite not only a bulwark against democracy but also against the “Canaan monstrosity” of patriotism.35 And since France still happened to be the “patrie” par excellence, for her government—whether kingdom or Empire or Republic—was still based upon the essential equality of men, and since, worst of all, she was the only country of his time in which even people with black skin could enjoy civil rights, it was natural for Gobineau to give allegiance not to the French people, but to the English, and later, after the French defeat of 1871, to the Germans.36 Nor can this lack of dignity be called accidental and this opportunism an unhappy coincidence. The old saying that nothing succeeds like success reckons with people who are used to various and arbitrary opinions. Ideologists who pretend to possess the key to reality are forced to change and twist their opinions about single cases according to the latest events and can never afford to come into conflict with their ever-changing deity, reality. It would be absurd to ask people to be reliable who by their very convictions must justify any given situation.

  It must be conceded that up to the time when the Nazis, in establishing themselves as a race-elite, frankly bestowed their contempt on all peoples, including the German, French racism was the most consistent, for it never fell into the weakness of patriotism. (This attitude did not change even during the last war; true, the “essence aryenne” no longer was a monopoly of the Germans but rather of the Anglo-Saxons, the Swedes, and the Normans, but nation, patriotism, and law were still considered to be “prejudices, fictitious and nominal values.”)37 Even Taine believed firmly in the superior genius of the “Germanic nation,”38 and Ernest Renan was probably the first to oppose the “Semites” to the “Aryans” in a decisive “division du genre humain,” although he held civilization to be the great superior force which destroys local originalities as well as original race differences.39 All the loose race talk that is so characteristic of French writers after 1870,40 even if they are not racists in any strict sense of the word, follows antinational, pro-Germanic lines.

  If the consistent antinational trend of Gobinism served to equip the enemies of French democracy and, later, of the Third Republic, with real or fictitious allies beyond the frontiers of their country, the specific amalgamation of the race and “elite” concepts equipped the international intelligentsia with new and exciting psychological toys to play with on the great playground of history. Gobineau’s “fils des rois” were close relatives of the romantic heroes, saints, geniuses and supermen of the late nineteenth century, all of whom can hardly hide their German romantic origin. The inherent irresponsibility of romantic opinions received a new stimulant from Gobineau’s mixture of races, because this mixture showed a historical event of the past which could be traced in the depths of one’s own self. This meant that inner experiences could be given historical significance, that one’s own self had become the battlefield of history. “Since I read the Essai, every time some conflict stirred up the hidden sources of my being, I have felt that a relentless battle went on in my soul, the battle between the black, the yellow, the Semite and the Aryans.”41 Significant as this and similar confessions may be of the state of mind of modern intellectuals, who are the true heirs of romanticism whatever opinion they happen to hold, they nevertheless indicate the essential harmlessness and political innocence of people who probably could have been forced into line by each and every ideology.

  IV: The “Rights of Englishmen” vs. the Rights of Men

  WHILE THE SEEDS of German race-thinking were planted during the Napoleonic wars, the beginnings of the later English development appeared during the French Revolution and may be traced back to the man who violently denounced it as the “most astonishing [crisis] that has hitherto happened in the world”—to Edmund Burke.42 The tremendous influence his work has exercised not only on English but also on German political thought is well known. The fact, however, must be stressed because of resemblances between German and English race-thinking as contrasted with the French brand. These resemblances stem from the fact that both countries had defeated the Tricolor and therefore showed a certain tendency to discriminate against the ideas of Liberté-Egalité-Fraternité as foreign inventions. Social inequality being the basis of English society, British Conservatives felt not a little uncomfortable when it came to the “rights of men.” According to opinions widely held by nineteenth-century Tories, inequality belonged to the English national character. Disraeli found “something better than the Rights of Me
n in the rights of Englishmen” and to Sir James Stephen “few things in history [seemed] so beggarly as the degree to which the French allowed themselves to be excited about such things.”43 This is one of the reasons why they could afford to develop race-thinking along national lines until the end of the nineteenth century, whereas the same opinions in France showed their true antinational face from the very beginning.

  Burke’s main argument against the “abstract principles” of the French Revolution is contained in the following sentence: “It has been the uniform policy of our constitution to claim and assert our liberties, as an entailed inheritance derived to us from our forefathers, and to be transmitted to our posterity; as an estate specially belonging to the people of this kingdom, without any reference whatever to any other more general or prior right.” The concept of inheritance, applied to the very nature of liberty, has been the ideological basis from which English nationalism received its curious touch of race-feeling ever since the French Revolution. Formulated by a middle-class writer, it signified the direct acceptance of the feudal concept of liberty as the sum total of privileges inherited together with title and land. Without encroaching upon the rights of the privileged class within the English nation, Burke enlarged the principle of these privileges to include the whole English people, establishing them as a kind of nobility among nations. Hence he drew his contempt for those who claimed their franchise as the rights of men, rights which he saw fit to claim only as “the rights of Englishmen.”