The Jewish Hatred of Civilization

7/14/14, by Clement Pulaski

During the 19th century, the negative effects of the Industrial Revolution were becoming obvious to all observers. Many different proposals to remedy the situation were put forth. But out of all of these proposals, the vile doctrine of Marxism is the only one that has been fervently and consistently promoted by Jewish intellectuals, despite Marxism's undeniable record of failure. This persistent Jewish attachment to Marxism shows that the Jew has no genuine desire to improve the conditions of the working class or to spread prosperity. History has proven that general happiness and prosperity are best secured by private property, individual responsibility, piety, strong families, and patriotism. In short, returning to the word of God and to the fundamentals of Western Civilization is the best remedy to social problems, a conclusion which the poisoned Jewish soul cannot bear. The Jew loves Marxism because it demands that civilization be destroyed, and the Jew's attachment to this agenda of chaos and destruction overrides any rational argument or historical evidence that undermines Marxist doctrine.

The falsehood of Marxism can easily be demonstrated by examining some of the statements made by Marx in The Communist Manifesto. In this document, Marx claims that the only solution to the problem of industrial exploitation is to be found in the complete destruction of Church, nation, family and property. All eternal truths such as Freedom and Justice are merely illusions created as tools of economic control. Once the system of private property is done away with, all values and norms of civilization will also disappear.

Marx wants his readers to believe that without this radical revolution, the suffering of the working class in the early industrial era would be prolonged indefinitely. In arguing for the necessity of communism, Marx criticizes the other contemporary movements that were attempting to improve the lot of workers. One such movement was guild socialism. This folkish version of socialism sought to combat the dehumanizing influences of industrialization by reviving the guild, a medieval form of economic organization under which individual craftsmen had greater control and independence. It sought to harmonize technological advances with traditional European values; to restore the past, not destroy it.

Against this form of socialism, Marx declares:

In its positive aims, however, this form of Socialism aspires either to restoring the old means of production and of exchange, and with them the old property relations, and the old society, or to cramping the modern means of production and of exchange, within the framework of the old property relations that have been, and were bound to be, exploded by those means. In either case, it is both reactionary and Utopian. Its last words are: corporate guilds for manufacture, patriarchal relations in agriculture. Ultimately, when stubborn historical facts had dispersed all intoxicating effects of self-deception, this form of Socialism ended in a miserable fit of the blues.

At the time when Marx was writing, neither guild socialism nor communism had been implemented on a large scale. But if we turn to the early 20th century, we can view both systems operating side by side, and judge which system is actually undermined by "stubborn historical facts".

The current of thought that encouraged guild socialism and a folkish way of life eventually crystallized into National Socialism, an ideology that came into full power in 1930s Germany. National Socialism organized society in such a way that traditional European values could flourish alongside technological advancement. At almost exactly the same time, Jewish followers of Marx seized power in Russia. When examining Bolshevik Russia, the most obvious "stubborn historical fact" is that Jewish Marxism brings about starvation, misery and mass murder for the very people it claims to "free from oppression". The National Socialists, on the other hand, completely fulfilled their promises to restore prosperity and public morality to the German people. Whatever complaints one might have about the German treatment of the Jews, it is undeniable that the National Socialists improved the life of the average German, and brought about greater solidarity and harmony amongst all economic classes within the nation. All of this was done without destroying the Church or the family.

Another group that Marx takes aim at is the "socialistic bourgeois". According to Marx:

The Socialistic bourgeois want all the advantages of modern social conditions without the struggles and dangers necessarily resulting therefrom. They desire the existing state of society minus its revolutionary and disintegrating elements.

In this group we would find the soft, bourgeois progressives, many of whom were active in the United States. Although this bourgeois progressivism has major flaws, it is still a vast improvement over the death and chaos of Marxism. These relatively mild reformers were successful in many of their attempts to combat economic exploitation. Thanks to their efforts, we find another "stubborn historical fact" that the Jews ignore: the vast improvement of working conditions in America that had been achieved by the mid-20th century. 1950s America was hardly the paragon of Christian civilization, but it is nevertheless a good example of a society that had done away with the horrors of early industrial society without abolishing Church, family or patriotism. Once again the lies of Jewish Marxism had been exposed. In addition to providing relative peace and prosperity for its citizens, America also welcomed the Jews with open arms, giving them every opportunity to advance their own interests.

And how did the Jews react in this situation, where they were welcomed by a nation that stood as an indictment of the oppression and misery of the communist East? The Jews still clung to Marxism and its demand for subversion. The Jews still used their influence in the media and academia to promote the catastrophe of the cultural revolutions of the 1960s. Even though the Marxist belief that the destruction of the family and the nation is necessary in order to bring about fair working conditions had been disproved again and again, the hard-hearted Jews still clung to their error. By then it had become obvious that the Jewish Marxists do not really care about working class gentiles. They only care about destroying the norms of White Christian civilization.

If we look at what the Jews have done to America since the 1960s, it becomes clear that the National Socialist suspicion of the Jews was completely justified. No amount of friendliness shown to the Jew will curb his desire to destroy all that we hold dear. The problems caused by the Industrial Revolution were indeed profound, but these problems can be solved without Jewish Marxism. In fact, these problems cannot be solved unless we first destroy all Jewish influence within our society.

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