The Jewish Plan for an International Stock Exchange

(j) A tremendous economic development transformed the social structure of the nation.

The small artisan class slowly disappeared and the factory worker, who took its place, had scarcely any chance of establishing an independent existence of his own but sank more and more to the level of a proletariat.

An essential characteristic of the factory worker is that he is scarcely ever able to provide for an independent source of livelihood which will support him in later life. In the true sense of the word, he is ‘disinherited’. His old age is a misery to him and can hardly be called life at all.

In earlier times a similar situation had been created, which had imperatively demanded a solution and for which a solution was found. Side by side with the peasant and the artisan, a new class was gradually developed, namely that of officials and employees, especially those employed in the various services of the State.

They also were a ‘disinherited’ class, in the true sense of the word. But the State found a remedy for this unhealthy situation by taking upon itself the duty of providing for the State official who could establish nothing that would be an independent means of livelihood for himself in his old age. Thus the system of pensions and retiring allowances was introduced.

Private enterprises slowly followed this example in increasing numbers; so that today every permanent non-manual worker receives a pension in his later years, if the firm which he has served is one that has reached or gone beyond a certain size.

It was only by virtue of the assurance given of State officials, that they would be cared for in their old age. that such a high degree of unselfish devotion to duty was developed, which in pre-war times was one of the distinguising characteristics of German officials.

Thus a whole class which had no personal property was saved from destitution by an intelligent system of provision, and found a place in the social structure of the national community.

The problem is now put before the State and nation, but this time in a much larger form.

When the new industries sprang up and developed, millions of people left the countryside and the villages to take up employment in the big factories. The conditions under which this new class found itself forced to live were worse than miserable.

The more or less mechanical transformation of the methods of work hitherto in vogue among the artisans and peasants did not fit in well with the habits or mentality of this new working-class. The way in which the peasants and artisans had formerly worked had nothing comparable to the intensive labour of the new factory worker.

In the old trades time did not play a highly important role, but it became an essential element in the new industrial system. The formal taking over of the old working hours into the mammoth industrial enterprises had fatal results.

The actual amount of work hitherto accomplished within a certain time was comparatively small, because the modern methods of intensive production were then unknown.

Therefore, though in the older system a working day of fourteen or even fifteen hours was not unendurable, now it was beyond the possibilities of human endurance because in the new system every minute was utilized to the extreme.

This absurd transference of the old working hours to the new industrial system proved fatal in two directions. First, it ruined the health of the workers; secondly, it destroyed their faith in a superior law of justice.

Finally, on the one hand a miserable wage was received and, on the other, the employer held a much more lucrative position than before. Hence a striking difference between the ways of life on the one side and on the other.

In the open country there could be no social problem, because the master and the farmhand were doing the same kind of work and doing it together.

They ate their food in common, and sometimes even out of the same dish. But in this sphere also the new system introduced an entirely different set of conditions between masters and men.

The division created between employer and employees seems not to have extended to all branches of life. How far this Judaizing process has been allowed to take effect among our people is illustrated by the fact that manual labour not only receives practically no recognition but is even considered degrading. That is not a natural German attitude.

It is due to the introduction of a foreign element into our lives, and that foreign element is the Jewish spirit, one of the effects of which has been to transform the high esteem in which our handicrafts once were held into a definite feeling that all physical labour is something base and unworthy.

Thus a new social class has grown up which stands in low esteem; and the day must come when we shall have to face the question of whether the nation will be able to make this class an integral part of the social community or whether the difference of status now existing will become a permanent gulf separating this class from the others.

One thing, however, is certain: This class does not include the worst elements of the community in its ranks. Rather the contrary is the truth: it includes the most energetic parts of the nation. The sophistication which is the result of a so-called civilization has not yet exercised its disintegrating and degenerating influence on this class.

The broad masses of this new lower class, constituted by the manual labourers, have not yet fallen a prey to the morbid weakness of pacifism. These are still robust and, if necessary, they can be brutal.

While our bourgeoisie middle class paid no attention at all to this momentous problem and indifferently allowed events to take their course, the Jew seized upon the manifold possibilities which the situation offered him for the future. While on the one hand he organized capitalistic methods of exploitation to their ultimate degree of efficiency, he curried favour with the victims of his policy and his power and in a short while became the leader of their struggle against himself.

‘Against himself’ is here only a figurative way of speaking; for this ‘Great Master of Lies’ knows how to appear in the guise of the innocent and throw the guilt on others. Since he had the impudence to take a personal lead among the masses, they never for a moment suspected that they were falling a prey to one of the most infamous deceits ever practised. And yet that is what it actually was.

The moment this new class had arisen out of the general economic situation and taken shape as a definite body in the social order, the Jew saw clearly where he would find the necessary pacemaker for his own progressive march.

At first, he had used the bourgeois class as a battering-ram against the feudal order. Now, he uses the worker against the bourgeois world.

Just as he succeeded in obtaining civic rights by intrigues carried on under the protection of the bourgeois class, he now hoped that by joining in the struggle which the workers were waging for their own existence he would be able to obtain full control over them.

When that moment arrives, then the only objective the workers will have to fight for will be the future of the Jewish people. Without knowing it, the worker is placing himself at the service of the very power against which he believes he is fighting.

He is made to fight against capital. In this way, he is more easily brought to fight for capitalist interests.

Outcries are systematically raised against international capital. But in reality, these slogans are directed against the structure of national economics.

The idea is to demolish this structure. On its ruins, an International Stock Exchange will be erected.

To achieve this, the Jew has kowtowed to the worker, pretending to feel pity for him.

The Jew artfully enkindled that innate yearning for social justice which is a typical Aryan characteristic.

Once that yearning became alive it was transformed into hatred against those in more fortunate circumstances of life.

The next stage was to give a precise philosophical aspect to the struggle for the elimination of social wrongs. Thus the Marxist doctrine was invented.