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By Thomas Kühne

Nobody has ever posed a passable reason for the extraordinary inhumanity of the Holocaust. What enabled thousands of Germans to perpetrate or condone the homicide of the Jews? during this illuminating e-book, Thomas Kühne deals a provocative solution. as well as the hatred of Jews or coercion that created a genocidal society, he contends, the will for a united “people’s community” made Germans conform and subscribe to jointly in mass crime.

Exploring deepest letters, diaries, memoirs, mystery experiences, trial files, and different records, the writer exhibits how the Nazis used such universal human wishes as neighborhood, belonging, and team spirit to forge a kingdom accomplishing the worst crime in background.

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The hero of his best-selling war novel Belief in Germany (1931) warned against “the idea of the shame of falling behind, of being called a shirker,” and so he ran into battle again and again, even with a high fever and close to physical breakdown. Zöberlein, who published his novel soon after Remarque, was a Nazi. But the ideology of self-sacrifice bridged the gap between Nazis and leftists. ”47 Beginning in Germany soon after the war, the military concept of de-individualization was advocated as desirable social training for civilian 26 craving community society by all ideological camps—all rendered homage to a moral code that required subordination of the individual to the will of the group.

Apprentices for all kinds of occupations were to be trained in comradeships. Even artists would come together no longer in art colonies but rather in comradeships. 4 But despite the euphoria of 1933, Nazi leaders, thinkers, and propagandists understood that the Volksgemeinschaft—the national comradeship— was far from complete. The Nazis may have called their “seizure of power” and the nazification of state institutions in 1933 a revolution, but they knew that a “transitory period” would be needed to “re-educate” their countrymen, as Heinrich Himmler once admitted.

Consequently the Osnabrück Kreisleiter, in his 1935 speech, agitated not only against Jews but also against those Germans who still kept in touch with Jews. Such Germans were branded as Volksverräter, traitors of the German people. In covering its local issues, the Stürmer publicly denounced the names and 38 fabricating the male bond addresses of those Volksgenossen who still shopped with Jews. Very few nonJewish Germans were able to resist such pressure. Most of them conformed one way or another, not always hating Jews yet modifying their behavior in ways that propelled the vision of a Volksgemeinschaft “cleansed” of the Jews.

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