German Discipline Quotes

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

Society reaps what it sows in the way it nurtures its children, because stress sculpts the brain to exhibit several antisocial behaviors. Stress can set off a ripple of hormonal changes that permanently wire a child's brain to cope with a malevolent world. Through this chain of events, violence and abuse pass from generation to generation as well as from one society to the next. Many world leaders who have been disciplined through anger and cruelty go in to treat their own people abominably, or to bully other nations. As long as we continue to discipline children like this, we will continue to have terrible wars on both the family and the world stage. One very powerful study illustrates the point. Researchers tracked down Germans who, in World War II, risked their own lives by hiding a Jewish person in their house. When interviewed, the researchers found one common feature of all these people. They had all been socialized in ways that respected their personal dignity.

The German organized plundering, planned it, disciplined it, and made it official just as he organized everything else, and then he compiled the most meticulous records to show that he had done the best job of looting that was possible under the circumstances. And we have those records.

She kept her eyes on her book and tried to fix her mind. It had lately occurred to her that her mind was a good deal of a vagabond, and she had spent much ingenuity in training it to a military step and teaching it to advance, to halt, to retreat, to perform even more complicated maneuvers, at the word of command. Just now she had given it marching orders and it had been trudging over the sandy plains of a history of "German Thought

This paralysis of the mind and will of grown-up men, raised as Christians, supposedly disciplined in the old virtues, boasting of their code of honor, courageous in the face of death on the battlefield, is astonishing, though perhaps it can be grasped if one remembers the course of German history, outlined in an earlier chapter, which made blind obedience to temporal rulers the highest virtue of Germanic man and put a premium on servility.

To the Germans, these Jewish foreigners, so different from the local bourgeois Jews who had, with discipline, allowed themselves t be rounded up and slaughtered, seemed suspect: too quick, too energetic, dirty, tattered, proud, unpredictable, primitive, too "Russian". The Jews found it impossible, and at the same time necessary, to distinguish the headhunters they had eluded and on whom they had taken passionate revenge from these shy, reserved old people, these blond, polite children who looked in at the station doors as if through the bars of the zoo. They aren't the ones, no; but it's their father, their teachers, their sons, themselves yesterday and tomorrow. How to resolve the puzzle? It can't be solved. Leave: as soon as possible. This land, too, is searing under our feet, this neat, trim town, loving order, this sweet bland air of full summer also scorches Leave, leave: we haven't come from the depths of Polessia in order to go to sleep in the Wartesaal of Plauen-am-Elster, and to while away our waiting with group snapshots and the Red Cross soup.

For the guards who persecuted us, discipline was more important than common sense. If a soldier is told to march, they will march. If they are told to shoot a man in the back, they will do it, and never question if it is right or wrong. The Germans made a religion of logic, and it turned them into murderers.

With his contrasting vision of anxious, work-obsessed, overly disciplined Italians and happy-go-lucky, carefree Germans,

Otto von Bismarck, the first chancellor of unified Germany, once warned the world to watch out for the German people. With a good leader, they were the greatest nation on Earth. With a bad leader, they were monsters. For the guards who persecuted us, discipline was more important than common sense. If a soldier is told to march, they will march. If they are told to shoot a man in the back, they will do it, and never question if it is right or wrong. The Germans made a religion of logic, and it turned them into murderers.

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.

The American university inherits the missions of two very different institutions: the English college and the German research university. The first pattern prevailed before the Civil War. Curricula centered on the classics, and the purpose of education was understood to be the formation of character. With the emergence of a modern industrial society in the last decades of the nineteenth century, that kind of pedagogy was felt to be increasingly obsolete. Johns Hopkins was founded in 1876 as the first American university on the German model: a factory of knowledge that would focus in particular on the natural and social sciences, the disciplines essential to the new economy and the world to which it was giving rise.

It emerged from two other disciplines, physiology and philosophy. German Wilhelm Wundt (1832–1920) is seen as the father of psychology because he insisted it should be a separate discipline, more empirical than philosophy and more focused on the mind than physiology. In the 1870s he created the first experimental psychology laboratory, and wrote his huge work Principles of Physiological Psychology.

Hitler never won a majority in a national election until he had the nation in his grip and elections meant nothing. He did win several pluralities and built the largest and most influential party in the German state. His supporters saw him as the solution to the weakness of that state: he would restore discipline and order; he would recover the greatness of the nation; he would wring justice from its conquerors and undo the bitter peace of Versailles.

When equal sacrifices are required, equal rights must be given likewise. This has been such commonplace of thought for a hundred and twenty years that one is ashamed to find it still in need of emphasis. I any case, if this principle is applied in an army, and the great saying about the Marshal’s baton that every recruit carries in his knapsack is not an mere empty phrase, everybody feels that he is in his place, whether he is born to command or to obey. If I give any offence by this, I may add that this would be an army composed entirely of Fahnenjunker. Democratic sentiments? I hate democracy as I do the plague – besides, the democratic ideal of an army would be one consisting entirely, not of Fahnenjunker, but of officers with lax discipline and great personal liberty. For my taste, on the contrary, and for that of young Germans in general to-day, an army could not be too iron, too dictatorial, ad too absolute – but if it is to be so, then there must be a system of promotion that is not sheltered behind any sort of privilege, but opened up to the keenest competition. If we are to come to grief in this war it can only be from moral causes; for materially, whatever any one may say, we are strong enough. And the decisive factor will be the defects of leadership; or to express it more accurately, the relation in which officers and men stand to each other. It would not be for the first time in our experience, and it would be another proof that peoples too (for it is on the shoulders of the whole people, not jsut the ruling class) always repeat the same mistakes just as individuals do. The battle of Jena is an instance. This defeat should not be regarded as a great disaster, but as a just and well-deserved warning of the fate to cut loose from an impossible state of affairs; for in that battle a new principle of leadership encountered and overthrew an antiquated one. Every war that is lost is lost deservedly. One must always bear that in mind if one wishes to be the winner.

Inconsistency and deceit were the underlying characteristics of all the actions of their leaders. Their speech was deceitful, and so was their silence. They got up with a lie, and they went to sleep with a lie. Their discipline was a lie, their code of laws a lie, their judgments a lie, their German a lie, their science a lie, their sense of justice and their faith were lies. Their nationalism, their socialism were lies, their ethical philosophy was a lie, and so was their love. Everything was a lie, only one thing about them was genuine: their hate!

Sonnet of Languages Turkish is the language of love, Spanish is the language of revolution. Swedish is the language of resilience, English is the language of translation. Portuguese is the language of adventure, German is the language of discipline. French is the language of passion, Italian is the language of cuisine. With over 7000 languages in the world, Handful of tongues fall short in a sonnet. But you can rest assured of one thing, Every language does something the very best. Each language is profoundly unique in its own way. When they come together, they light the human way.

One of the towering figures of the age of Enlightenment was Johann Wolfgang von Goethe, known to this day in German-speaking lands as the poet of princes and prince of poets. Unlike Voltaire, he openly practiced esoteric disciplines, particularly alchemy. He wrote a famous verse about the Cathars, which translated says: “There were those who knew the Father. What became of them? Oh, they took them and burned them!” Goethe's chief work, of course, is his Faust. As noted in chapter 8, the figure of Faust was inspired by the image of the early Gnostic teacher Simon Magus, one of whose honorific names was Faustus. While in Christopher Marlowe's sixteenth-century play,

LATER.—After seven days of almost ceaseless goose-stepping, speech-making, and pageantry, the party rally came to an end tonight. And though dead tired and rapidly developing a bad case of crowd-phobia, I’m glad I came. You have to go through one of these to understand Hitler’s hold on the people, to feel the dynamic in the movement he’s unleashed and the sheer, disciplined strength the Germans possess. And now—as Hitler told the correspondents yesterday in explaining his technique—the half-million men who’ve been here during the week will go back to their towns and villages and preach the new gospel with new fanaticism. Shall sleep late tomorrow and take the night train back to Berlin.

countries under the unyielding rule of Berlin and the discipline of the SS and the Gestapo. It was Churchill in particular who opposed all compromise, who talked to his fellow cabinet members for days on end and finally won over Chamberlain, who, after 1938, was also convinced of Hitler’s evil intentions. ‘Hitler’s terms, if accepted, would put us completely at his mercy,’ Churchill believed. And: ‘Nations which went down fighting rose again, but those which surrendered tamely were finished.’ In May 1940 it would have been blindly optimistic to think that Great Britain could defeat the Germans without massive support from the Soviet Union and the United States. But the British were persuaded that Germany would once again encounter difficulties due to

That exchange did it. Already oppressed by the briefings up to that point, I shrank within, horrified. I thought of the Wannsee Conference in January 1942, when an assemblage of German bureaucrats swiftly agreed on a program to exterminate every last Jew they could find anywhere in Europe, using methods of mass extermination more technologically efficient than the vans filled with exhaust gases, the mass shootings, or incineration in barns and synagogues used until then. I felt as if I were witnessing a comparable descent into the deep heart of darkness, a twilight underworld governed by disciplined, meticulous and energetically mindless groupthink aimed at wiping out half the people living on nearly one third of the earth’s surface. Those feelings have not entirely abated, even though more than forty years have passed since that dark moment.

Mussolini and Hitler also felt that they were doing things along similar lines to FDR. Indeed, they celebrated the New Deal as a kindred effort. The German press was particularly lavish in its praise for FDR. In 1934 the Völkischer Beobachter—the Nazi Party’s official newspaper—described Roosevelt as a man of “irreproachable, extremely responsible character and immovable will” and a “warmhearted leader of the people with a profound understanding of social needs.” The paper emphasized that Roosevelt, through his New Deal, had eliminated “the uninhibited frenzy of market speculation” of the previous decade by adopting “National Socialist strains of thought in his economic and social policies.” After his first year in office, Hitler sent FDR a private letter congratulating “his heroic efforts in the interests of the American people. The President’s successful battle against economic distress is being followed by the entire German people with interest and admiration.” And he told the American ambassador, William Dodd, that he was “in accord with the President in the view that the virtue of duty, readiness for sacrifice, and discipline should dominate the entire people. These moral demands which the President places before every individual citizen of the United States are also the quintessence of the German state philosophy, which finds its expression in the slogan ‘The Public Weal Transcends the Interest of the Individual.’ ”38

Now, insurrection is an art quite as much as war or any other, and subject to certain rules of proceeding, which, when neglected, will produce the ruin of the party neglecting them. Those rules, logical deductions from the nature of the parties and the circumstances one has to deal with in such a case, are so plain and simple that the short experience of 1848 had made the Germans pretty well acquainted with them. Firstly, never play with insurrection unless you are fully prepared to face the consequences of your play. Insurrection is a calculus with very indefinite magnitudes, the value of which may change every day; the forces opposed to you have all the advantage of organization, discipline, and habitual authority: unless you bring strong odds against them you are defeated and ruined. Secondly, the insurrectionary career once entered upon, act with the greatest determination, and on the offensive. The defensive is the death of every armed rising; it is lost before it measures itself with its enemies. Surprise your antagonists while their forces are scattering, prepare new successes, however small, but daily; keep up the moral ascendancy which the first successful rising has given to you; rally those vacillating elements to your side which always follow the strongest impulse, and which always look out for the safer side; force your enemies to a retreat before they can collect their strength against you; in the words of Danton, the greatest master of revolutionary policy yet known, de l'audace, de l'audace, encore de l'audace!

The cultural code of the stiff upper lip is not for her boys. She is teaching them that it is not “sissy” to show their feelings to others. When she took Prince William to watch the German tennis star Steffi Graff win the women’s singles final at Wimbledon last year they left the royal box to go backstage and congratulate her on her victory. As Graff walked off court down the dimly lit corridor to the dressing room, royal mother and son thought Steffi looked so alone and vulnerable out of the spotlight. So first Diana, then William gave her a kiss and an affectionate hug. The way the Princess introduced her boys to her dying friend, Adrian Ward-Jackson, was a practical lesson in seeing the reality of life and death. When Diana told her eldest son that Adrian had died, his instinctive response revealed his maturity. “Now he’s out of pain at last and really happy.” At the same time the Princess is acutely aware of the added burdens of rearing two boys who are popularly known as “the heir and the spare.” Self-discipline is part of the training. Every night at six o’clock the boys sit down and write thank-you notes or letters to friends and family. It is a discipline which Diana’s father instilled in her, so much so that if she returns from a dinner party at midnight she will not sleep easily unless she has penned a letter of thanks. William and Harry, now ten and nearly eight respectively, are now aware of their destiny. On one occasion the boys were discussing their futures with Diana. “When I grow up I want to be a policeman and look after you mummy,” said William lovingly. Quick as a flash Harry replied, with a note of triumph in his voice, “Oh no you can’t, you’ve got to be king.

The whole labour of the ancient world gone for naught: I have no word to describe the feelings that such an enormity arouses in me. — And, considering the fact that its labour was merely preparatory, that with adamantine self-consciousness it laid only the foundations for a work to go on for thousands of years, the whole meaning of antiquity disappears! ... To what end the Greeks? to what end the Romans? — All the prerequisites to a learned culture, all the methods of science, were already there; man had already perfected the great and incomparable art of reading profitably — that first necessity to the tradition of culture, the unity of the sciences; the natural sciences, in alliance with mathematics and mechanics, were on the right road, — the sense of fact, the last and more valuable of all the senses, had its schools, and its traditions were already centuries old! Is all this properly understood? Every essential to the beginning of the work was ready: — and the most essential, it cannot be said too often, are methods, and also the most difficult to develop, and the longest opposed by habit and laziness. What we have today reconquered, with unspeakable self-discipline, for ourselves — for certain bad instincts, certain Christian instincts, still lurk in our bodies — that is to say, the keen eye for reality, the cautious hand, patience and seriousness in the smallest things, the whole integrity of knowledge — all these things were already there, and had been there for two thousand years! More, there was also a refined and excellent tact and taste! Not as mere brain-drilling! Not as “German” culture, with its loutish manners! But as body, as bearing, as instinct — in short, as reality ....

Now that Nazism has become “they,” it is easy to distance ourselves from it, but this was not the case when Nazism was “we.” If we are to understand what happened and how it was possible, we must understand this first. And we must understand too that Nazism in its various elements was not monstrous in itself, by which I mean that it did not arise as something obviously monstrous and evil, separate from all else in the current of society, but was on the contrary part of that current. The gas chambers were not a German invention, but were conceived by Americans who realized that people could be put to death by placing them in a chamber infused with poisonous gas, a procedure they carried out for the first time in 1919. Paranoid anti-Semitism was not a German phenomenon either, the world’s most celebrated and passionate anti-Semite in 1925 being not Adolf Hitler but Henry Ford. And racial biology was not an abject, shameful discipline pursued at the bottom of society or its shabby periphery, it was the scientific state of the art, much as genetics is today, haloed by the light of the future and all its hope. Decent humans distanced themselves from all of this, but they were few, and this fact demands our consideration, for who are we going to be when our decency is put to the test? Will we have the courage to speak against what everyone else believes, our friends, neighbors, and colleagues, to insist that we are decent and they are not? Great is the power of the we, almost inescapable its bonds, and the only thing we can really do is to hope our we is a good we. Because if evil comes it will not come as “they,” in the guise of the unfamiliar that we might turn away without effort, it will come as “we.” It will come as what is right.

Paranoid Systems of History (PSH), a short-lived periodical of the 1920s whose plates have all mysteriously vanished, natch, has even suggested, in more than one editorial, that the whole German Inflation was created deliberately, simply to drive young enthusiasts of the Cybernetic Tradition into Control work: after all, an economy inflating, upward bound as a balloon, its own definition of Earth's surface drifting upward in value, uncontrolled, drifting with the days, the feedback system expected to maintain the value of the mark constant having, humiliatingly, failed. . . . Unity gain around the loop, unity gain, zero change, and hush, that way, forever, these were the secret rhymes of the childhood of the Discipline of Control—secret and terrible, as the scarlet histories say. Diverging oscillations of any kind were nearly the Worst Threat. You could not pump the swings of these playgrounds higher than a certain angle from the vertical.

Dieter’s design criteria can be summarized by a characteristically succinct principle, captured in just three German words: Weniger aber besser. The English translation is: Less but better. A more fitting definition of Essentialism would be hard to come by.

General staff officer candidates were chosen from the regular army's officer corps to take a rigorous examination. If they passed, they were then sent to the academy system for years of educational studies. If they passed that, they were then full general-staff officers and assigned and administered not by the regular army, but by the general staff itself.

Idealism is materialism upside down. It proposes that all that exists is pure consciousness. Everything in the physical world, all matter and energy, are emergent properties of consciousness. In its more radical form, it asserts that the entire physical world is a mind-generated illusion, somewhat like the virtual world in the movie The Matrix. Idealism runs into a miracle if it proposes that out of ephemeral nonphysical consciousness there emerges a hard, physical world. How does that happen? Once emerged, is it still connected to mind or does it go on its merry way? On the other hand, if it proposes that everything is an imaginary projection of consciousness, then the miracle is that everyone other than me is also a part of my imagination. Does that mean I still have to pay taxes? Panpsychism is the fourth main worldview. It acknowledges that mind and matter are quite real, but it also proposes that these elements of reality are inseparable and go all the way down to elementary particles and “below,” and also all the way up to the universe and beyond. The idea of a complementary relationship, where something is “both/and” rather than “either/or,” is a core concept within quantum theory. Light, for example, behaves both as a wave and as a particle, depending on how you look at it. The advantage of panpsychism is that no miracles are required to account for how matter can be sentient, or how mind can have physical consequences. It is both/and. But all is not completely rosy. The trouble with panpsychism is called the binding problem. This means that if all matter is already sentient, then every atom of your body, your cells, and your organs should also be sentient. Why then is your sense of self a unity and not a multitude? What binds it all together so that the “I” within you experiences just one self rather than trillions of tiny selves? Dealing with the New Story One of the more interesting takes on the developing new story of reality has been proposed by Rice University’s Jeffrey Kripal, who, as a scholar of comparative religion, has explored the core themes of his discipline—the sacred, the paranormal, the supernormal, the mystical, and the spiritual—in a direction that few academics have dared to tred.80 He views the intense popular interest in the paranormal as more than a mere fascination with fictional miracles, but rather as a sign of the original meaning of fascination—a bewitching accompanied simultaneously by awe and terror. He defines “psychic phenomena” as “the sacred in transit from a traditional religious register into a modern scientific one,” and the sacred as what the German theologian and historian of religions Rudolf Otto meant, that is, a particular structure of human consciousness that corresponds to a palpable presence, energy, or power encountered in the environment.

You can’t accuse the Germans, or at least Berliners, or at least intellectuals in Berlin, or at least the intellectuals at the Freie Universität that I came to know—you see? I learned from them to qualify my statements down to the point of the granite and the unassailable—of trying to pretend the Nazis never happened. They even guard against the idea of getting angry at having to be so thoughtful and conscience-stricken all the time. There’s a kind of unwavering discipline about their watchfulness about conscience fatigue. Consciousness fatigue. Conscientiousness—no; they wouldn’t say conscientiousness; that suggests something of ‘good manners.’ They’re almost brutal to themselves in their unwillingness to feel good about the fact that they remember to feel bad about the evils committed in the past, before they were born. They admit their lack of discipline and prosecute it even when it’s not there. We could learn a thing or two from them about how to address the legacy of slavery, or the treatment of Native Americans, or the Japanese internment camps, or Jim Crow, or the Tuskegee syphilis experiment, or any number of atrocious episodes that leave a stain on the soul of America.

Admittedly, our ground convoys during the later stages of the French campaign were something of a sorry spectacle. Made up of civilian and military vehicles of assorted French, British and German manufacture, they must have looked to the casual observer more like a band of nomads on the move rather than the ground echelon of what was, in reality, a highly disciplined Stuka unit.

If we were all blinded to the larger implications of the events that were sweeping upon us it was not entirely due to the stubbornness with which the German mind clings to its old forms and disciplines. We were bound together by a strange sort of insularity of pride and of emotion. The German nation itself was shut away; we had been marked out and imprisoned within the walls of a caste system of nations. Good treatment, we felt, was afforded us as a sort of charity, and we were not invited to partake any longer in the great events of the world.

This was especially true of the navy sailors under Rommel’s charge.  Since the Versailles Treaty had forbidden the Germans from maintaining a navy, these sailors were now army men.  Butler records a story in which Rommel, derided by his men for wearing his World War I medals, replied by telling them of his prayers for them during his evenings at the front: “My prayers were heard, because here you are.”  As Rommel would later write in his Infantry Attacks, “Winning the men's confidence requires much of a commander. He must exercise care and caution, look after his men, live under the same hardships, and—above all—apply self-discipline. But once he has their confidence, his men will follow him through hell and high water.”[35] This was certainly true in Rommel’s life, and the former sailors gave Rommel no more trouble.

Knox could not fail to see what was so patent: many books of the German reformers may have come in his way; no more was wanted than the preaching of George Wishart in 1543-45, to make him an irreconcilable foe of the doctrine as well as the discipline of his Church.

Until the early twentieth century, Australians and Americans would go to Japan and say the Japanese were lazy. Until the mid nineteenth century, the British would go to Germany and say that the Germans were too stupid, too individualistic and too emotional to develop their economies (Germany was not unified then) – the exact opposite of the stereotypical image that they have of the Germans today and exactly the sort of things that people now say about Africans. The Japanese and German cultures were transformed with economic development, as the demands of a highly organized industrial society made people behave in more disciplined, calculating and cooperative ways. In that sense, culture is more of an outcome, rather than a cause, of economic development. It is wrong to blame Africa’s (or any region’s or any country’s) underdevelopment on its culture.

Treatment must respect the feeling of pride the paratrooper has in belonging to the airborne forces. It must be more generous, more circumspect and more comradely than anywhere else. The culture [of the airborne forces] must rest more on mutual trust to one another than on discipline and obedience. I personally made efforts to give the best example.

By force-marching his exhausted men through the unknown, rain-swept wilderness of the German-infested Teutoburg Forest, this guy had just made a brain-explodingly boneheaded mistake so amazing in its incompetence that it makes the Roman consuls at Cannae look like a conjoined triplet made out of Napoleon Bonaparte, Alexander the Great, and that dude from Total Recall who had the baby coming out of his stomach. In terms of career moves, marching three legions into the Teutoberg was the Classical Age equivalent of coauthoring an academic paper with the Unabomber or asking Charles Manson to write you a letter of recommendation for law school. Unsurprisingly, this came back to bite him in the ass. We don’t know exactly how many Germans were hiding in the woods, watching the column of imperial invaders trudge past. The Germans didn’t bother to write anything down more detailed than “killed sum d00ds 2day lulz,” and the only Romans who managed to run screaming out of this forest alive were the ones who knew better than to sit there and try to count how many GWAR fans were currently trying to brutally dismember them with axes. Let’s just say it was probably a crapload, and that when these long-haired death metal freaks unleashed a bloodcurdling shout and started charging through the forest like a bunch of gigantic mutant Ewok-Wookies ambushing the Imperial Stormtroopers on the Forest Moon of Endor it wasn’t exactly the sort of hilarious laugh riot you might see in an animated GIF involving unicorns, rainbows, and cartoon kitties with Pop-Tarts where their bodies are supposed to be. Bellowing like madmen, these balls-out, frothing-at-the-mouth, beer-swilling sausage fiends went Leeroy Jenkins toward the enemy, blitzkrieging out of the woods from every side seemingly at the same time, their ferociousness magnified not only by their savage blood rage, but by the fact that some of the dudes had taken to painting their entire bodies black with mud to help them hide in the dark forest like how Schwarzenegger hid from the Predator’s infrared vision. It was so damned terrifying that it took every ounce of Roman discipline to not simply spontaneously combust into blood vapor on the spot.

make a simple roadmap for each one, consisting of three elements: 1) your dreams for that area, expressed as goals—specific, vivid, and with a timeline; 2) a simple plan to start (and when I say simple think: “find Germans”); and 3) one simple daily discipline that you will commit to doing each and every day from now on.

Luther envisioned a solution that was finally set out in the preface—now mostly ignored by many church historians—to his German Liturgy (or more specifically, The German Mass and Order of Divine Service). In this document Luther outlined the order of worship for three different kinds of worship services that he wanted the German church to embrace. The first service was the Latin Mass (Formula Missae), to be conducted in academic chapel settings so that students could become proficient in Latin and because so much of the Church’s rich hymnody was in Latin. The second service was also the Mass, but it was contemporized into vernacular German for the sake of the general public and cast in such a way as to make it accessible to the average layman. The third kind of service was neither for the “typical” Sunday congregation nor was it to be celebrated publicly. This service was for “mature” Christians who wanted to gather togethger privately in order to practice greater discipline and purer liturgy.

On the very first pages of his book, Cassirer thus expressly turns against a characteristic assumption of Heidegger’s analysis of the fall in particular. It might be called the assumption of “an overestimation of the civilizing power of philosophy.”42 Anyone who seeks the supposed origins of an age, and particularly the modern age, in philosophy alone, will get to neither the peculiarities of the age nor its philosophy. In his analysis of the Renaissance, Cassirer sees philosophy more as one innovative voice among many, and one with the function of connecting different disciplines. It is precisely this understanding that guides his philosophy of symbolic forms throughout the rapid artistic, scientific, and technical innovations of the 1920s. That decade rightly saw itself as a time of unprecedented, world-changing innovations, above all of a technical kind. The automobile, now mass-produced, began to determine the shape of cities; radio became a global medium of communication in the public sphere, the telephone in the private; cinema became an art form; the first commercial airlines were launched; now not only steamships but soon also zeppelins and even airplanes crossed the oceans, with Charles Lindbergh paving the way. The twenties witnessed the birth of an age of global communication facilitated by and in turn facilitating leaps in technical innovation. It persists into our own time. No individual and no individual discipline could keep interpretative pace. Not even philosophy. Precisely in the German-speaking world it saw itself as being propelled forward

All German science, all German discipline, all German wealth, were being directed to this end, so that when Der Tag came along, the German army should have an air cover to protect it, first to drive its enemy out of the skies and then to crush his defenses and enable the Wehrmacht to march where it would.

In his essay on the hazards of historical consciousness, 'On the Use and Abuse of History,' one of the four 'untimely meditations' he published in 1874, Friedrich Nietzsche asserted that Europe was 'suffering from a debilitating historical fever.' Things would get worse before they got better. The machinery of academic scholarship was only beginning to bulk up in the 1870s. In the preceding decades the number of full professors (Ordinarien) in all disciplines, in all German universities, had risen only about 10 percent between 1796 and 1864, from 650 to 725. Then between 1864 and 1890 the sum increases by 50 percent; and then again by 50 percent between 1890 and 1920. The student population, meanwhile, reached 12,000 in 1835 and stayed at this level until the late 1860s. From this point on the number of students rose precipitously. By 1902 there 35,500 students; by the start of World War One 61,000. (Today the number of students enrolled in German universities is about two million; the population of Germany is only double what it was in the 1870s)

German words: Weniger aber besser. The English translation is: Less but better.

In Athens at the time of Cicero — who expresses his surprise at the fact — the men and youths were by far superior in beauty to the women: but what hard work and exertions the male sex had for centuries imposed upon itself in the service of beauty! We must not be mistaken in regard to the method employed here: the mere discipline of feelings and thoughts is little better than nil (—it is in this that the great error of German culture, which is quite illusory, lies): the body must be persuaded first. The strict maintenance of a distinguished and tasteful demeanour, the obligation of frequenting only those who do not “let themselves go,” is amply sufficient to render one distinguished and tasteful: in two or three generations everything has already taken deep root. The fate of a people and of humanity is decided according to whether they begin culture at the right place — not at the “soul” (as the fatal superstition of the priests and half-priests would have it): the right place is the body, demeanour, diet, physiology — the rest follows as the night the day .... That is why the Greeks remain the first event in culture — they knew and they did what was needful.

Žižek's argument here is twofold. Firstly, founding itself upon classical biology, contemporary cognitive science presupposes that every organism is a self-contained system in harmony with itself seeking homeostasis and self-preservation, which prevents it from coming to terms with the psychoanalytical concept of Todestrieb. Representing a malfunction in biology, whereby a person no more strives for pleasure and satisfaction, for the minimal possible level of distress and affliction, but rather for pain and even self-destruction, psychoanalysis identifies this apparently negative moment of short circuit within the biological machine with one of the defining traits of human subjectivity and thus of culture itself. Instead of being a mere haphazard disorder or a contingent feature of a sick mind, Todestrieb comes to represent a necessary feature of the singularity of our being: the condition of the possibility of psychopathological self-destruction is ultimately linked to our very freedom because the two are structurally homologous. Secondly, what Žižek adds to this argument for the supremacy of psychoanalysis over reductionist biology is the following insight: if there were nothing but the self-contained, deterministic system of the neuronal interface of the brain, then why is there (self-)experience at all? Why is there not just blind existence, a mere mechanism that auto-develops according to its own laws? Why does the nonconscious trembling of brute matter in its dynamic pulsations need to be aware of itself? Since the category of subjective experience is superfluous, unnecessary, to the materialism displayed by science, the mere fact of experience proclaims that neurobiological activity is not-all—that there is a gap, a series of interstices, which arise within its logical fold as a kind of unpredictable short circuit to which, perhaps, phenomenal reality arises as a response. Naming the place of this rupture the subject itself, Žižek's own work on cognitive science consequently tries to underline the inherent difficulty that the discipline has (for this very reason) to explain the emergence of consciousness, insofar as it points to a limit-situation within which the discourse itself breaks down.

Neither the phenomenology of the body, postmodernism, or cognitive science can just dispel the “myth of subjectivity” because all three of them, in distinct ways, need it to account for the very subject matter they take as their own. If the phenomenology of the body is to understand the very field of the (self-)appearing of phenomena to consciousness as embodied, then it has to come to terms with the breakthrough of transcendental reflexivity as a form of pure self-positing that institutes a subject-object schism rendering the very body that we live in Other to ourselves: “the subject (Self) is [...] immaterial: its One-ness, its self-identity, is not reducible to its material support. I am precisely not my body: the Self can only arise against the background of the death of its substantial being, of what it 'objectively' is.” Postmodernism needs to presuppose the pure I as something over and above the contingent field of non-finite cultural difference that it sets up even to talk about the complex network of discourses irreducible to naturalistic influences. Lastly, cognitive science cannot discard the subject if it is to explain the very possibility of how a gap in (material) being could emerge so that there is the basic distance from self that is necessary for the phenomenalization of reality. If we are to understand the true nature of the human being, Žižek's contention is that we must reread transcendental philosophy through the psychoanalytical category of Todestrieb, for both seem to cover the same theoretical set of problems in an uncanny manner; this unholy marriage of German Idealism and psychoanalysis aims to reconfigure the contemporary intellectual scene by offering a comprehensive system that is able to respond to the intrinsic limitations of all three disciplines.

For example, as a young twenty-four-year-old at the company he was asked to collaborate on a record player. The norm at the time was to cover the turntable in a solid wooden lid or even to incorporate the player into a piece of living room furniture. Instead, he and his team removed the clutter and designed a player with a clear plastic cover on the top and nothing more. It was the first time such a design had been used, and it was so revolutionary people worried it might bankrupt the company because nobody would buy it. It took courage, as it always does, to eliminate the nonessential. By the sixties this aesthetic started to gain traction. In time it became the design every other record player followed. Dieter’s design criteria can be summarized by a characteristically succinct principle, captured in just three German words: Weniger aber besser. The English translation is: Less but better. A more fitting definition of Essentialism would be hard to come by.

The Reformation has changed the moral ideal, and elevated domestic and social life. The medieval ideal of piety is the flight from the evil world: the modern ideal is the transformation of the world. The model saint of the Roman Catholic is the monk separated from the enjoyments and duties of society...: the model of the saint of the Evangelical Church is the free Christian and useful citizen, who shows his piety in the performance of social and domestic duties, and aims at the sanctification of the ordinances of nature. The former tries to conquer the world by running away from its temptations -though after all he cannot escape the flesh, the world and the Devil in his own heart: the latter tries to conquer the world by converting it...The one flees from woman as a tempter: the other takes her into his heart, and reflects in the marriage relation the holy union of Christ with his Church. The one aims to secure chastity by abstinence: the other proves it in his family. The one renounces all earthly possessions: the other uses them for the good of his fellow-men...The daily duties and trials of domestic and social life are a better school of moral discipline than monkish celibacy and poverty. Female virtues and graces are necessary to supplement and round out the character of man. Exceptions there are, but they prove the rule.

The Reformation has changed the moral ideal, and elevated domestic and social life. The mediaeval ideal of piety is rhe flight from the evil world: the modern ideal is the transformation of the world. The model saint of the Roman Catholic is the monk separated from the enjoyments and duties of society...: the model of the saint of the Evangelical Church is the free Christian and useful citizen, who shows his piety in the performance of social and domestic duties, and aims at the sanctification of the ordinances of nature. The former tries to conquer the world by running away from its temptations -though after all he cannot escape the flesh, the world and the Devil in his own heart: the latter tries to conquer the world by converting it...The one flees from woman as a tempter: the other takes her into his heart, and reflects in the marriage relation the holy union of Christ with his Church. The one aims to secure chastity by abstinence: the other proves it in his family. The one renounces all earthly processions: the other uses them for the good of his fellow-men...The daily duties and trials of domestic and social life are a better school of moral discipline than monkish celibacy and poverty. Female virtues and graces are necessary to supplement and round out rhe character of man. Exceptions there are, but they prove the rule.

The Reformation has changed the moral ideal, and elevated domestic and social life. The mediaeval ideal of piety is the flight from the evil world: the modern ideal is the transformation of the world. The model saint of the Roman Catholic is the monk separated from the enjoyments and duties of society...: the model of the saint of the Evangelical Church is the free Christian and useful citizen, who shows his piety in the performance of social and domestic duties, and aims at the sanctification of the ordinances of nature. The former tries to conquer the world by running away from its temptations -though after all he cannot escape the flesh, the world and the Devil in his own heart: the latter tries to conquer the world by converting it...The one flees from woman as a tempter: the other takes her into his heart, and reflects in the marriage relation the holy union of Christ with his Church. The one aims to secure chastity by abstinence: the other proves it in his family. The one renounces all earthly processions: the other uses them for the good of his fellow-men...The daily duties and trials of domestic and social life are a better school of moral discipline than monkish celibacy and poverty. Female virtues and graces are necessary to supplement and round out the character of man. Exceptions there are, but they prove the rule.

Later on, however . . . (Hebrews 12:11) There is a legend that tells of a German baron who, at his castle on the Rhine, stretched wires in the air from tower to tower so that the wind might treat them as a wind harp and thereby create music as it blew across them. Yet as the soft breezes swirled around the castle, no music was born. One night, however, a fierce storm arose, and the hill where the castle sat was struck with the fury of the violent wind. The baron looked out his doorway on the terror of the wind, and the wind harp was filling the air with melodies that rang out even above the noise of the storm. It had taken a fierce storm to produce the music! Haven’t we all known people whose lives have never produced any pleasing music during their days of calm prosperity but who, when fierce winds have blown across their lives, have astonished us by the power and beauty of their music? Rain, rain Beating against the pane! How endlessly it pours Out of doors From the darkened sky— I wonder why! Flowers, flowers, Springing up after showers, Blossoming fresh and fair, Everywhere! God has now explained Why it rained! You can always count on God to make the “later on” of difficulties a thousand times richer and better than the present, if we overcome them correctly. “No discipline seems pleasant at the time. . . . Later on, however, it produces a harvest of righteousness and peace” (Heb. 12:11). What a yield!

Italian and German conservatives had not created Mussolini and Hitler, of course, though they had too often let their law breaking go unpunished. After the Fascists and the Nazis had made themselves too important to ignore, by the somewhat different mixtures of electoral appeal and violent intimidation that we saw in the last chapter, the conservatives had to decide what to do with them. In particular, conservative leaders had to decide whether to try to coopt fascism or force it back to the margins. One crucial decision was whether the police and the courts would compel the fascists to obey the law. German chancellor Brüning attempted to curb Nazi violence in 1931–32. He banned uniformed actions by the SA on April 14, 1932. When Franz von Papen succeeded Brüning as chancellor in July 1932, however, he lifted the ban, as we saw above, and the Nazis, excited by vindication, set off the most violent period in the whole 1930–32 constitutional crisis. In Italy, although a few prefects tried to restrain Fascist lawlessness, the national leaders preferred, at crucial moments, as we already know, to try to “transform” Mussolini rather than to discipline him. Conservative national leaders in both countries decided that what the fascists had to offer outweighed the disadvantages of allowing these ruffians to capture public space from the Left by violence. The nationalist press and conservative leaders in both countries consistently applied a double standard to judging fascist and left-wing violence.

Looking for fears, indeed, may be a more fruitful research strategy than a literal-minded quest for thinkers who “created” fascism. One such fear was the collapse of community under the corrosive influences of free individualism. Rousseau had already worried about this before the French Revolution. In the mid-nineteenth century and after, the fear of social disintegration was mostly a conservative concern. After the turbulent 1840s in England, the Victorian polemicist Thomas Carlyle worried about what force would discipline “the masses, full of beer and nonsense,” as more and more of them received the right to vote. Carlyle’s remedy was a militarized welfare dictatorship, administered not by the existing ruling class but by a new elite composed of selfless captains of industry and other natural heroes of the order of Oliver Cromwell and Frederick the Great. The Nazis later claimed Carlyle as a forerunner. Fear of the collapse of community solidarity intensified in Europe toward the end of the nineteenth century, under the impact of urban sprawl, industrial conflict, and immigration. Diagnosing the ills of community was a central project in the creation of the new discipline of sociology. Émile Durkheim (1858–1917), the first French holder of a chair in sociology, diagnosed modern society as afflicted with “anomie”—the purposeless drift of people without social ties—and reflected on the replacement of “organic” solidarity, the ties formed within natural communities of villages, families, and churches, with “mechanical” solidarity, the ties formed by modern propaganda and media such as fascists (and advertisers) would later perfect. The German sociologist Ferdinand Tönnies regretted the supplanting of traditional, natural societies (Gemeinschaften) by more differentiated and impersonal modern societies (Gesellschaften) in Gemeinschaft und Gesellschaft (1887), and the Nazis borrowed his term for the “people’s community” (Volksgemeinschaft) they wanted to form. The early twentieth-century sociologists Vilfredo Pareto, Gaetano Mosca, and Roberto Michels contributed more directly to fascist ideas.

We must work on ourselves. Through ceaseless self discipline, we must anchor and secure in ourselves the eternal principles of the worldview given us by the Führer. We must first standardize ourselves spiritually, so each thinks the same about the opponent, equally rejects him without making personally egocentric and sympathetic exceptions. In order to preserve our folk, we must be very hard toward the opponent, even at the risk of sometimes hurting an individual opponent as a human or appearing to many certainly well meaning people to be undisciplined brutes. If we do not fulfill our historical task as National Socialists, because we are too objective and humane, one will nonetheless not grant us moderating circumstances. It will only be said: They did not fulfill their task before history. If somebody is our conscious opponent, he must be defeated subjectively and without exception. If for example every German out of pity excludes even just “one decent” Jew or Freemason from the fight, that would mean 60 million exceptions.

three German words: Weniger aber besser. The English translation is: Less but better.

Other Germans came not to settle but to fight beside the Americans, most notably the self-styled Baron von Steuben, a Prussian professional soldier who drilled the American troops at Valley Forge into a tightly disciplined, highly maneuverable army.

Now that Nazism has become 'they', it is easy to distance ourselves from it, but this was not the case when Nazism was 'we'. If we are to understand what happened and how it was possible, we must understand this first. And we must understand too that Nazism in its various elements was not monstrous in itself, by which I mean that it did not arise as something obviously monstrous and evil, separate from all else in the current society, but was on the contrary part of that current. The gas chambers were not a German invention, but were conceived by Americans who realised that people could be put to death by placing them in a chamber infused with posionous gas, a procedure they carried out for the first time in 1919. Paranoid anti-Semitism was not a German phenomenon either, the world's most celebrated and passionate anti-Semite in 1925 being not Adolf Hitler but Henry Ford. And racial biology was not an abject, shameful discipline pursued at the bottom of society or its shabby periphery, it was the scientific state of the art, much as genetics is today, haloed by the light of the future and all its hope. Decent humans distanced themselves from all this, but they were few, and this fact demands our consideration, for who are we going to be when our decency is put to the test? Will we have the courage to speak against what everyone else believes, our friends, neighbours and colleagues, to insist that we are decent and they are not? Great is the power of the we, almost inescapable its bonds, and the only thing we can really do is to hope our we is a good we. Because if evil comes it will not come as 'they', in the guise of the unfamiliar that we might turn away without effort, it will come as 'we'. It will come as what is right.

Professor Rajan describes the results as follows: ‘So long as large countries like Germany and Japan are structurally inclined – indeed required – to export, global supply washes around the world looking for countries that have the weakest policies or the least discipline, tempting them to spend until they simply cannot afford it and succumb to crisis.’26 Why these countries have ended up with structural savings surpluses and a concomitant tendency towards running substantial current-account surpluses is unclear. It may be that they put greater weight on production than on consumption. It may be that they see a need to reduce risks by becoming net creditors, as has also been true of China. It may be that they see success in export markets as a triumph in a form of peaceful economic warfare. It may be that the export-driven growth after the Second World War shaped their subsequent economic structures. In the German case, it may be because of a resolute rejection of demand management and so a need to rely on changes in net exports as a way to balance demand and supply (as explained in Chapter Two). In fact, the outcome has probably been shaped by all these things. It is no doubt also because of the ageing of societies. But that is not a sufficient explanation. Note that many ageing societies do not run large current-account surpluses (consider Italy, for example) and that Germany ran sizeable current-account surpluses before ageing had really set in (prior to German unification).

I don't receive my TPI Pension because of the heavy wounds I received in the battle action on Crete. I get my TPI Pension because of the inhumane treatment I received in the Concentration Camp. It is a mistake to believe that the Germans had enough spare manpower to staff and run the concentration camps. The Germans only ever guarded the outer perimeter of the camps, we Prisoners hardly saw German soldiers, so it was not the SS or German guards that beat me up daily. No, the daily beatings that left me totally incapacitated, came from two fellow Prisoners called KAPOS. Kapos (or Camp Police) had extra privileges, such as their own room and they also had power, For example the Power to say who got to visit the Camp Sick Bay or the Camp Brothel, and because of the absence of the very disciplined Germans, these Kapos even had the Power over Life & Death. The two Kapos that beat me daily, using a heavy wooden baton they called 'Herr Doktor' (The Doctor) were both fellow Prisoners, both were Jewish, one from Hungary and the other was, I believe, a Ukrainian. I was often witness when they dragged other hapless prisoners from their cells on to the Appelplatz' and beat them to death with 'The Doctor'. So whenever I meet a ' Camp survivor' now, I look him deeply in the eyes to see what sort of a 'survivor' they are....whether they were really a Prisoner just like me, or whether they were one of the many 'Privileged' ones who survived the warbeing more inhumane to other Prisoners than the Germans ever were. As a matter of fact, it was a German SS Soldier who saved my life after the Kapos, who after beating me sent me outside the camp on a work detail, with a dangerously poisoned leg. The SS Soldier walking by, saw my mates helping me, came over and then gave me his medical kit. I now look deeply into the eyes of the 'survivors', because I know that not all Concentration Campsurvivors were innocent victims. I know that a lot of the Prisoners were brutal and inhumane criminals.The world has never been told the whole truth about what life in the Camps was like. All we ever hear or read in the media is , how bad the German guards were and how badly they treated their Prisoners. I was in more than 8 POW Camps and a Concentration Camp, so who would know the truth? Me or the Media !!

Much ink has been spilled over whether fascism represented an emergency form of capitalism, a mechanism devised by capitalists by which the fascist state—their agent—disciplined the workforce in a way no traditional dictatorship could do. Today it is quite clear that businessmen often objected to specific aspects of fascist economic policies, sometimes with success. But fascist economic policy responded to political priorities, and not to economic rationale. Both Mussolini and Hitler tended to think that economics was amenable to a ruler’s will. Mussolini returned to the gold standard and revalued the lira at 90 to the British pound in December 1927 for reasons of national prestige, and over the objections of his own finance minister. Fascism was not the first choice of most businessmen, but most of them preferred it to the alternatives that seemed likely in the special conditions of 1922 and 1933—socialism or a dysfunctional market system. So they mostly acquiesced in the formation of a fascist regime and accommodated to its requirements of removing Jews from management and accepting onerous economic controls. In time, most German and Italian businessmen adapted well to working with fascist regimes, at least those gratified by the fruits of rearmament and labor discipline and the considerable role given to them in economic management. Mussolini’s famous corporatist economic organization, in particular, was run in practice by leading businessmen. Peter Hayes puts it succinctly: the Nazi regime and business had “converging but not identical interests.” Areas of agreement included disciplining workers, lucrative armaments contracts, and job-creation stimuli. Important areas of conflict involved government economic controls, limits on trade, and the high cost of autarky—the economic self-sufficiency by which the Nazis hoped to overcome the shortages that had lost Germany World War I. Autarky required costly substitutes—Ersatz— for such previously imported products as oil and rubber. Economic controls damaged smaller companies and those not involved in rearmament. Limits on trade created problems for companies that had formerly derived important profits from exports. The great chemical combine I. G. Farben is an excellent example: before 1933, Farben had prospered in international trade. After 1933, the company’s directors adapted to the regime’s autarky and learned to prosper mightily as the suppliers of German rearmament. The best example of the expense of import substitution was the Hermann Goering Werke, set up to make steel from the inferior ores and brown coal of Silesia. The steel manufacturers were forced to help finance this operation, to which they raised vigorous objections.

Not unlike Mussolini in his early laissez-faire period with Alberto De Stefani, Hitler named as his first minister of finance the conservative Lutz Graf Schwerin von Krosigk. For a time, the Führer left foreign policy in the hands of professional diplomats (with the aristocratic Constantin von Neurath as foreign minister) and the army in the hands of professional soldiers. But Hitler’s drive to shrink the normative state and expand the prerogative state was much more sustained than Mussolini’s. Total master of his party, Hitler exploited its radical impulses for his own aggrandizement against the old elites and rarely (after the exemplary bloodbath of June 1934) needed to rein it in. Another suggested key to radicalization is the chaotic nature of fascist rule. Contrary to wartime propaganda and to an enduring popular image, Nazi Germany was not a purring, well-oiled machine. Hitler allowed party agencies to compete with more traditional state offices, and he named loyal lieutenants to overlapping jobs that pitted them against each other. The ensuing “feudal” struggles for supremacy within and between party and state shocked those Germans proud of their country’s traditional superbly trained and independent civil service. Fritz-Dietlof Count von der Schulenburg, a young Prussian official initially attracted to Nazism, lamented in 1937 that “the formerly unified State power has been split into a number of separate authorities; Party and professional organizations work in the same areas and overlap with no clear divisions of responsibility.” He feared “the end of a true Civil Service and the emergence of a subservient bureaucracy.” We saw in the previous chapter how the self-indulgently bohemian Hitler spent as little time as possible on the labors of government, at least until the war. He proclaimed his visions and hatreds in speeches and ceremonies, and allowed his ambitious underlings to search for the most radical way to fulfill them in a Darwinian competition for attention and reward. His lieutenants, fully aware of his fanatical views, “worked toward the Führer,” who needed mainly to arbitrate among them. Mussolini, quite unlike Hitler in his commitment to the drudgery of government, refused to delegate and remained suspicious of competent associates—a governing style that produced more inertia than radicalization. War provided fascism’s clearest radicalizing impulse. It would be more accurate to say that war played a circular role in fascist regimes. Early fascist movements were rooted in an exaltation of violence sharpened by World War I, and war making proved essential to the cohesion, discipline, and explosive energy of fascist regimes. Once undertaken, war generated both the need for more extreme measures, and popular acceptance of them. It seems a general rule that war is indispensable for the maintenance of fascist muscle tone (and, in the cases we know, the occasion for its demise). It seems clear that both Hitler and Mussolini deliberately chose war as a necessary step in realizing the full potential of their regimes. They wanted to use war to harden internal society as well as to conquer vital space. Hitler told Goebbels, “the war . . . made possible for us the solution of a whole series of problems that could never have been solved in normal times.

I cannot touch upon this matter of Italy without exposing myself to the question, which I shall be most properly asked, “Would you apply this line of argument to the German people?” I say, “The case is different.” Twice within our lifetime, and three times counting that of our fathers, they have plunged the world into their wars of expansion and aggression. They combine in the most deadly manner the qualities of the warrior and the slave. They do not value freedom themselves, and the spectacle of it in others is hateful to them. Whenever they become strong they seek their prey, and they will follow with an iron discipline anyone who will lead them to it. The core of Germany is Prussia. There is the source of the recurring pestilence. But we do not war with races as such. We war against tyranny, and we seek to preserve ourselves from destruction. I am convinced that the British, American, and Russian peoples, who have suffered measureless waste, peril, and bloodshed twice in a quarter of a century through the Teutonic urge for domination, will this time take steps to put it beyond the power of Prussia or of all Germany to come at them again with pent-up vengeance and long-nurtured plans. Nazi tyranny and Prussian militarism are the two main elements in German life which must be absolutely destroyed. They must be rooted out if Europe and the world are to be spared a third and still more frightful conflict.

On the eve of war the Jews were far better prepared, militarily and politically, than the Arabs, in Palestine or beyond. Their leaders had a high level of confidence that they would prevail if it came to a fight, as they assumed it would.13 The Haganah had a centralized command. It could field 35,000 men, including the 2,500-strong Palmah. The ‘dissidents’ of the Irgun and Stern Gang accounted for a few thousand more, in total making up an extraordinarily large percentage of the adult Jewish population. Approximately 27,000 Jews had enlisted with British forces during the war. In addition, the institutions of the Yishuv exercised national discipline. ‘The Jewish Agency … is really a state within a state with its own budget, secret cabinet, army, and above all, intelligence service’, observed Richard Crossman, the British Labour MP who had visited Palestine as a member of the Anglo-American Committee of Inquiry. ‘It is the most efficient, dynamic, toughest organisation I have ever seen.’14 If it came to war, he predicted, the Haganah would trounce the Arabs. Crossman’s was an astute assessment (and at odds with the view of the British military).15 Still, his confidence was not widely shared. ‘We knew that 635,000 Jews were facing hundreds of millions of Arabs: “the few against the many”’, Uri Avnery, a young German-born Jew, wrote shortly afterwards. ‘We knew: if we surrender, we die.’16 Volunteering was the norm among Jewish youth: Tikva Honig-Parnass, a seventeen-year-old Hebrew University student, enlisted in the Haganah in November 1947. ‘It was well-known on campus who was a member’, she recalled.

The transcendental theory of a world merely imagined by the ego, and the will that deems itself absolute are certainly desperate delusions; but not more desperate or deluded than many another system that millions have been brought to accept. The thing bears all the marks of a new religion. The fact that the established religions of Germany are still forms of Christianity may obscure the explicit and heathen character of the new faith: it passes for a somewhat faded speculation, or for the creed of a few extremists, when in reality it dominates the judgment and conduct of the nation. No religious tyranny could be more complete. It has its prophets in the great philosophers and historians of the last century; its high priests and pharisees in the government and the professors; its faithful flock in the disciplined mass of the nation; its heretics in the socialists; its dupes in the Catholics and the liberals, to both of whom the national creed, if they understood it, would be an abomination; it has its martyrs now by the million, and its victims among unbelievers are even more numerous, for its victims, in some degree, are all men.

There is an old German word, sitzfleisch, which basically means sitting your butt in the chair and not getting up until the task is complete.

Global Talent Visa programs around the world: Opportunities similar to Australia's Global Talent Visa Many countries have created programs like Australia's Global Talent Visa as they compete for the best talent to drive economic growth and innovation. These initiatives seek to attract highly skilled workers from a range of industries and provide them with opportunities to live and work in a foreign country. This blog will explore a number of nations with comparable visa policies and highlight their distinctive features, benefits and application procedures if you are considering opportunities outside of Australia. 1. United Kingdom: Global Talent Visa People who have been recognized as leaders or have the potential to be leaders in disciplines like science, engineering, the humanities, medicine, digital technology, and the arts are eligible for the UK Global Talent Visa. Compared to other visa categories, this one has less limits on the successful applicant's ability to live and work in the UK. Key Features: Endorsement required: Applicants must secure endorsement from a recognized body in their field such as UK Research and Innovation or the Royal Society. Flexible work options: Visa holders can work for themselves, start a business or work for any employer in the UK. Processing Path: After three years (or two years for exceptional talent), visa holders can apply for indefinite leave to remain leading to permanent residence. Application process: Get support: Gather evidence of your achievements and submit your application to the approving body. Submitting your visa application: Once confirmed, complete your visa application online and provide the necessary documentation. 2. Canada: Global Talent Stream The Global Talent Stream is part of Canada's Temporary Foreign Worker Program, which aims to attract highly skilled talent in specific occupations. This program is especially beneficial for technology companies that want to hire specialized workers quickly. Key Features: Two categories: Category A: For employers who have been referred by a Designated Partner and are hiring unique talent. Category B: For employers looking to fill positions in high-demand occupations on Canada's Global Talent Occupations List. Expedited processing: Applications are processed within two weeks, making it an attractive option for businesses. Application process: Employer application: Employers must apply for a labor market benefits plan and demonstrate that they need a foreign worker. Worker Application: Once approved, the foreign worker can apply for a work permit. 3. United States of America: Employment-Based Immigration (EB-2 and EB-1 Visas) In the US, the EB-2 and EB-1 visas are for highly skilled individuals. The EB-1 visa is for individuals with exceptional ability, while the EB-2 is for individuals with advanced education or exceptional ability. Key Features: EB-1 Visa: Does not require a job offer, allows self-petition for individuals with exceptional ability in their field. EB-2 Visa: Requires a job offer, but individuals with exceptional ability can apply for a National Interest Waiver (NIW), which allows them to submit their own application. Permanent Residency: Both types of visas provide a pathway to permanent residence in the US. Application process: Eligibility Determination: Assess which visa category you are eligible for based on your qualifications and achievements. File Petition: Submit Form I-140 for EB-1 or EB-2, including supporting documentation. Apply for adjustment of status: If you are already in the US, you can apply for adjustment of status to become a permanent resident. 4. Germany: EU Blue Card The German EU Blue Card is designed to attract highly skilled workers from countries outside the European Union. This program aims to fill labor shortages in specific sectors and provides an attractive option for professionals who want to work in Germany.

There was another story that Henri shared, this one because there was a lesson it. The Germans gave very few rations, mostly in the form of ball-shaped loaves of bread. The bread was given out infrequently, every couple of days. Henri said that many of the younger men, when they received the bread, would ravenously eat it all at once. Immediately after, these young men would sit full and satisfied, but then in the coming days they would have nothing to eat. It was feast and then famine, physically and psychologically, because their stomachs were tied to their minds. Every time it was the same. It seemed these men had no memory and surrendered to their stomachs. On the other hand, the older, more disciplined men, when they received the bread, would eat only a very small amount and would ration the rest to themselves in the days when there was no bread handed out. They would never feel full, but they were never without something to eat. Little Aubert understood the moral: On the days that you have bread, be mindful there will be days when you will not have any.

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Dieter’s design criteria can be summarized by a characteristically succinct principle, captured in just three German words: Weniger aber besser.

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【V信83113305】：The Dresden University of Music, officially known as the Hochschule für Musik Carl Maria von Weber Dresden, is a prestigious conservatory with a rich history dating back to 1856. Located in the cultural heart of Saxony, Germany, it is dedicated to nurturing exceptional talent across a wide spectrum of musical disciplines, from classical performance and composition to jazz and music pedagogy. The institution bears the name of the renowned German composer Carl Maria von Weber, cementing its deep connection to musical tradition. With a focus on high artistic standards and innovative teaching methods, the university provides its students with a world-class education, preparing them for successful careers as soloists, ensemble musicians, and educators on the international stage. Its beautiful location in Dresden further enhances its appeal, offering students inspiration from a city famed for its artistic heritage.，极速办德累斯顿音乐学院毕业证Carl Maria von Weber Dresden文凭学历制作, 100%办理德累斯顿音乐学院毕业证书, 原版定制Carl Maria von Weber Dresden毕业证书, 德累斯顿音乐学院学位证书快速办理, 终于找到哪里办德累斯顿音乐学院毕业证书, 百分百放心原版复刻德累斯顿音乐学院Carl Maria von Weber Dresden毕业证书, 百分比满意度-Carl Maria von Weber Dresden德累斯顿音乐学院毕业证, Carl Maria von Weber Dresden毕业证最快且放心办理渠道, 德累斯顿音乐学院文凭Carl Maria von Weber Dresden毕业证学历认证方法

【V信83113305】：Founded in 1386, Heidelberg University is Germany's oldest and one of Europe's most prestigious institutions. Nestled in the picturesque city of Heidelberg, its historic campus and cutting-edge research facilities create a unique academic environment. The university is renowned for its strong emphasis on research across a wide spectrum of disciplines, particularly in the humanities, life sciences, and medicine. It fosters a vibrant international community, attracting scholars and students from around the globe. As a cornerstone of the German excellence initiative, it consistently contributes groundbreaking work, upholding a centuries-old tradition of intellectual freedom and innovation.，高质Uni Heidelberg海德堡大学成绩单办理安全可靠的文凭服务, 想要真实感受Ruprecht-Karls-Universität Heidelberg海德堡大学版毕业证图片的品质点击查看详解, 学历文凭认证Uni Heidelberg毕业证-海德堡大学毕业证如何办理, 最安全购买Uni Heidelberg海德堡大学毕业证方法, 100%收到-Uni Heidelberg毕业证书海德堡大学毕业证, 海德堡大学大学毕业证成绩单, Offer(Uni Heidelberg成绩单)Uni Heidelberg海德堡大学如何办理?, 在线办理海德堡大学毕业证成绩单, 定制-海德堡大学毕业证Uni Heidelberg毕业证书

【V信83113305】：The Hamburg School of Logistics and Business Management (HWL) is a distinguished German institution specializing in supply chain management, logistics, and corporate leadership. Located in a major European port city, it leverages Hamburg’s strategic trade position to provide students with real-world industry insights and practical expertise. HWL offers innovative, application-oriented programs that blend engineering, IT, and management disciplines, preparing graduates to tackle global logistical challenges. With a strong emphasis on research, digitalization, and sustainability, the school collaborates closely with industry partners, ensuring its curriculum remains forward-thinking and relevant. HWL is recognized for developing skilled professionals who drive efficiency and innovation in the logistics and business sectors.，修改Kühne Logistics University-Wissenschaftliche Hochschule für Logistik und Unternehmensführung汉堡物流与企业管理学院成绩单电子版gpa让学历更出色, 最安全购买Kühne Logistics University毕业证方法, Kühne Logistics University-Wissenschaftliche Hochschule für Logistik und Unternehmensführung文凭制作服务您学历的展现, 办理Kühne Logistics University-Wissenschaftliche Hochschule für Logistik und Unternehmensführung汉堡物流与企业管理学院毕业证文凭, Kühne Logistics University汉堡物流与企业管理学院毕业证本科学历办理方法, 100%安全办理汉堡物流与企业管理学院毕业证, 学历证书!Kühne Logistics University学历证书汉堡物流与企业管理学院学历证书Kühne Logistics University假文凭, 汉堡物流与企业管理学院毕业证Kühne Logistics University毕业证书, fake-Kühne Logistics University-degree

【V信83113305】：Founded in 1810 by Wilhelm von Humboldt, Humboldt University of Berlin is a landmark institution that revolutionized higher education. Its model of integrating teaching and research became the standard for universities worldwide. Located in the heart of Berlin, the university boasts an illustrious history, with alumni and faculty including Albert Einstein, Karl Marx, and Max Planck. It was central to the German Enlightenment and continues to be a powerhouse of critical thought and academic excellence. Today, it upholds its founding principle of unity between science and education, offering a diverse range of disciplines and maintaining its status as one of Europe’s most prestigious universities.，柏林洪堡大学毕业证本科学历办理方法, 定做柏林洪堡大学毕业证HU Berlin毕业证书毕业证, Humboldt-Universität zu Berlin毕业证成绩单专业服务学历认证, HU Berlin假学历, 100%学历柏林洪堡大学毕业证成绩单制作, 原版HU Berlin毕业证办理流程和价钱, 硕士-HU Berlin毕业证柏林洪堡大学毕业证办理, 办理Humboldt-Universität zu Berlin学历与学位证书投资未来的途径, HU Berlin毕业证办理多少钱又安全

【V信83113305】：The Catholic University of Eichstätt-Ingolstadt (KU) is a unique institution in the German academic landscape. As the only Catholic university in the German-speaking world, it combines a strong foundation in theology and philosophy with a comprehensive range of modern academic disciplines. Located in the picturesque baroque town of Eichstätt in Bavaria, the KU offers a close-knit, international community and a highly regarded, personalized study experience. Its research and teaching are deeply informed by Christian humanist values, encouraging a critical dialogue between faith, science, and society. This distinctive profile makes the KU a vital center for ethical reflection and interdisciplinary scholarship, attracting students seeking an education that engages with both intellectual rigor and profound questions of meaning.，制作德国文凭KU Eichstätt-Ingolstadt毕业证, 出售Katholische Universität Eichstätt-Ingolstadt艾希施泰特天主教大学研究生学历文凭, KU Eichstätt-Ingolstadt硕士毕业证, 加急艾希施泰特天主教大学毕业证KU Eichstätt-Ingolstadt毕业证书办理多少钱, KU Eichstätt-Ingolstadtdiploma艾希施泰特天主教大学挂科处理解决方案, 100%学历KU Eichstätt-Ingolstadt毕业证成绩单制作, 定做艾希施泰特天主教大学毕业证KU Eichstätt-Ingolstadt毕业证书毕业证, KU Eichstätt-Ingolstadt毕业证最新版本推荐最快办理艾希施泰特天主教大学文凭成绩单, 原版KU Eichstätt-Ingolstadt艾希施泰特天主教大学毕业证最佳办理流程

【V信83113305】：Founded in 1386, Heidelberg University is Germany's oldest and one of Europe's most prestigious institutions. Nestled in the scenic Neckar River valley, its historic campus blends with the charming old town, creating a unique academic atmosphere. Renowned for its research output and intellectual legacy, it is associated with 56 Nobel laureates. The university excels across a wide range of disciplines, particularly in the humanities, life sciences, medicine, and law. As a leading research university within the German Excellence Initiative, it attracts scholars and students from all over the world. Heidelberg embodies a rich tradition of academic freedom, critical inquiry, and innovation, making it a beacon of knowledge and learning for centuries.，硕士海德堡大学文凭定制Uni Heidelberg毕业证书, Uni Heidelberg假学历, Uni Heidelberg毕业证定制, 一比一定制-Uni Heidelberg毕业证海德堡大学学位证书, 挂科办理Uni Heidelberg海德堡大学毕业证本科学位证书, 办理Uni Heidelberg海德堡大学成绩单高质量保密的个性化服务, 德国办海德堡大学毕业证办成绩单购买, Uni Heidelberg毕业证在线制作海德堡大学文凭证书, 硕士博士学历Uni Heidelberg毕业证-海德堡大学毕业证书-真实copy原件

【V信83113305】：Founded in 1386, Heidelberg University is Germany's oldest and one of Europe's most prestigious institutions. Nestled in the picturesque city of Heidelberg, its historic campus and cutting-edge research facilities create a unique academic environment. The university is renowned for its strong emphasis on research across a wide spectrum of disciplines, particularly in the humanities, life sciences, and medicine. It fosters a vibrant international community, attracting scholars and students from around the globe. As a cornerstone of the German excellence initiative, it consistently contributes groundbreaking work, upholding a centuries-old tradition of intellectual freedom and innovation that continues to shape the future of academia and science.，Uni Heidelberg毕业证书海德堡大学毕业证诚信办理, 办理Ruprecht-Karls-Universität Heidelberg学历与学位证书投资未来的途径, Uni Heidelberg海德堡大学毕业证成绩单学历认证最安全办理方式, 硕士博士学历Uni Heidelberg毕业证-海德堡大学毕业证书-真实copy原件, 100%学历海德堡大学毕业证成绩单制作, 海德堡大学学位证书快速办理, 办德国Ruprecht-Karls-Universität Heidelberg海德堡大学文凭学历证书, Uni Heidelberg海德堡大学毕业证办理周期和加急方法, 高仿原版海德堡大学毕业证Uni Heidelberg毕业证书外壳offer制作

【V信83113305】：Founded in 1386, Heidelberg University is Germany's oldest and one of Europe's most prestigious institutions. Nestled in the scenic Neckar River valley, its historic campus blends seamlessly with the vibrant city of Heidelberg. Renowned for its pioneering research and academic excellence, the university has been home to 56 Nobel laureates. It offers a comprehensive range of disciplines, with particular strength in humanities, law, natural sciences, and life sciences. As a leading research university within the German Excellence Initiative, it fosters a rich intellectual environment that attracts students and scholars from around the globe, upholding a centuries-old tradition of innovation and open academic inquiry.，德国留学成绩单毕业证, 最佳办理海德堡大学毕业证方式, 海德堡大学本科毕业证, 100%收到-Uni Heidelberg毕业证书海德堡大学毕业证, Uni Heidelberg毕业证在线制作海德堡大学文凭证书, 海德堡大学电子版毕业证与德国Ruprecht-Karls-Universität Heidelberg学位证书纸质版价格, 留学生买文凭Uni Heidelberg毕业证海德堡大学, 德国买文凭办理海德堡大学毕业证成绩单, 仿制海德堡大学毕业证Uni Heidelberg毕业证书快速办理

【V信83113305】：The Catholic University of Eichstätt-Ingolstadt (KU) stands as a unique institution in the German academic landscape. Renowned as the only Catholic university in the German-speaking world, it combines a strong foundation in theology and philosophy with a comprehensive range of modern academic disciplines. Located in the picturesque baroque town of Eichstätt in Bavaria, the KU offers an intimate and vibrant learning environment with a distinctly international character. Its guiding principle is to foster a dialogue between faith, science, and society, emphasizing ethical responsibility and interdisciplinary collaboration. Despite its smaller size, the university is highly regarded for its high-quality teaching, exceptional student support, and research that addresses pressing contemporary challenges, making it a distinguished center for thought and education.，最爱-德国-KU Eichstätt-Ingolstadt毕业证书样板, 艾希施泰特天主教大学毕业证最安全办理办法, 高端KU Eichstätt-Ingolstadt毕业证办理流程, 学历证书!学历证书艾希施泰特天主教大学学历证书假文凭, 德国大学文凭定制专业服务认证, 加急办KU Eichstätt-Ingolstadt文凭学位证书成绩单gpa修改, 艾希施泰特天主教大学毕业证成绩单-高端定制KU Eichstätt-Ingolstadt毕业证, 100%安全办理艾希施泰特天主教大学毕业证, 办德国艾希施泰特天主教大学文凭学历证书

【V信83113305】：Founded in 1948, Freie Universität Berlin stands as a symbol of academic freedom and innovation. Located in the German capital, it is renowned for its strong emphasis on research and international collaboration. The university offers a wide range of disciplines across humanities, social sciences, and natural sciences, attracting students and scholars from around the world. With its modern facilities and vibrant campus life, it fosters a dynamic learning environment. Committed to excellence and open discourse, Freie Universität Berlin continues to be a leading institution in global education, contributing significantly to scientific and cultural advancements.，FU Berlin毕业证定制, 柏林自由大学文凭, FU Berlin毕业证和学位证办理流程, 网上补办柏林自由大学毕业证成绩单多少钱, 百分比满意度-FU Berlin柏林自由大学毕业证, 一比一原版柏林自由大学毕业证FU Berlin毕业证书如何办理, 办理FU Berlin柏林自由大学毕业证文凭, 柏林自由大学FU Berlin大学毕业证成绩单, 德国毕业证办理

【V信83113305】：The Bielefeld University of Applied Sciences (FH Bielefeld) stands as a prominent institution in Germany's higher education landscape, renowned for its strong emphasis on practical, industry-oriented learning. Located in the dynamic region of Ostwestfalen-Lippe, it excels particularly in engineering, business, and design disciplines. The university fosters a unique synergy between theoretical knowledge and real-world application, maintaining close collaborations with a network of local and international medium-sized enterprises (the German "Mittelstand"). This partnership ensures its programs are tailored to meet evolving market demands, producing highly skilled graduates ready to tackle complex challenges. With a vibrant campus life and a commitment to innovative research and development, FH Bielefeld is a vital engine for regional growth and a model of successful applied sciences education.，FHM比勒费尔德中等企业应用技术大学挂科了怎么办？, 比勒费尔德中等企业应用技术大学大学毕业证成绩单, 挂科办理FHM比勒费尔德中等企业应用技术大学学历学位证, 666办理FHM毕业证最佳渠道, 比勒费尔德中等企业应用技术大学留学本科毕业证, FHM比勒费尔德中等企业应用技术大学毕业证书, 最新FHM比勒费尔德中等企业应用技术大学毕业证成功案例, FHM假学历, FHM毕业证成绩单学历认证最快多久

【V信83113305】：The Catholic University of Eichstätt-Ingolstadt (KU) stands as a unique institution in the German academic landscape. Renowned as the only Catholic university in the German-speaking world, it combines a strong foundation in theology and philosophy with a comprehensive range of modern academic disciplines. Located in the picturesque baroque town of Eichstätt in Bavaria, the KU offers an intimate learning environment with a low student-to-professor ratio, fostering close mentorship and interdisciplinary dialogue. Despite its smaller size, it is recognized for high-quality research, particularly in the social sciences, humanities, and sustainable resource management. The university’s distinct profile is built on a commitment to ethical values, social responsibility, and a global perspective, making it a vibrant center for students seeking a personalized education grounded in a strong intellectual tradition.，高端原版艾希施泰特天主教大学毕业证办理流程, 正版德国毕业证文凭学历证书, KU Eichstätt-Ingolstadt-diploma安全可靠购买艾希施泰特天主教大学毕业证, 网上购买假学历KU Eichstätt-Ingolstadt艾希施泰特天主教大学毕业证书, 出售KU Eichstätt-Ingolstadt艾希施泰特天主教大学研究生学历文凭, 如何办理艾希施泰特天主教大学学历学位证, 一比一制作-KU Eichstätt-Ingolstadt文凭证书艾希施泰特天主教大学毕业证, 艾希施泰特天主教大学毕业证成绩单学历认证最安全办理方式, KU Eichstätt-Ingolstadt-diploma安全可靠购买艾希施泰特天主教大学毕业证

【V信83113305】：The Leibniz University Hannover, situated in the vibrant capital of Lower Saxony, stands as a prominent institution of higher education in Germany. Renowned for its strong emphasis on engineering and the natural sciences, it also excels in a diverse range of disciplines including architecture, law, and the humanities. As a member of the TU9, an alliance of leading German Institutes of Technology, it underscores a commitment to top-tier research and academic excellence. The university fosters a dynamic, international environment, attracting students and scholars from around the globe. Its close collaboration with industry and numerous research centers ensures that its work remains innovative and highly relevant, contributing significantly to scientific progress and societal development.，高质汉诺威大学成绩单办理安全可靠的文凭服务, 汉诺威大学毕业证制作代办流程, Leibniz-Uni Hannover毕业证认证, Leibniz-Uni Hannover汉诺威大学原版购买, 汉诺威大学毕业证书, Leibniz-Uni Hannover汉诺威大学毕业证办理流程, 学历文凭认证Leibniz-Uni Hannover毕业证-汉诺威大学毕业证如何办理, Leibniz-Uni Hannover汉诺威大学毕业证最稳最快办理方式, 办理德国-Leibniz-Uni Hannover毕业证书汉诺威大学毕业证

【V信83113305】：The Dresden University of Music, officially known as the Hochschule für Musik Carl Maria von Weber Dresden, is a prestigious conservatory with a rich history dating back to 1856. Located in the cultural heart of Saxony, Germany, it is dedicated to nurturing exceptional talent across a wide spectrum of musical disciplines, from classical performance and composition to jazz and music pedagogy. The institution bears the name of the renowned German composer Carl Maria von Weber, cementing its deep connection to musical tradition. With a focus on both artistic excellence and innovative exploration, the university provides its students with world-class training, state-of-the-art facilities, and numerous performance opportunities. It stands as a vital pillar of Germany's artistic landscape, preparing musicians for successful international careers.，申请学校!成绩单德累斯顿音乐学院成绩单改成绩, 办理Carl Maria von Weber Dresden文凭, 购买Carl Maria von Weber Dresden毕业证, 德累斯顿音乐学院毕业证和学位证办理流程, 网上补办Carl Maria von Weber Dresden毕业证成绩单多少钱, 极速办Carl Maria von Weber Dresden德累斯顿音乐学院毕业证Carl Maria von Weber Dresden文凭学历制作, Carl Maria von Weber Dresden本科毕业证, 办德累斯顿音乐学院毕业证university, Carl Maria von Weber Dresden文凭毕业证丢失怎么购买

【V信83113305】：Nestled in the scenic border region of Schleswig-Holstein, Universität Flensburg is a distinctive German institution focused on shaping the minds that shape the future. While offering a comprehensive range of disciplines, its academic profile is particularly renowned for excellence in education science, teacher training, and sustainability studies. The university fosters a uniquely international and interdisciplinary environment, emphasized by its close proximity to Denmark and its strong European cultural and research partnerships. With a vibrant, close-knit campus community, it provides a dynamic setting for critical inquiry and applied research. Universität Flensburg is committed to addressing contemporary global challenges, firmly establishing itself as a hub for innovation in learning and ecological and social transformation.，Offer(Europa-Universität Flensburg成绩单)Europa-Universität Flensburg弗伦斯堡大学如何办理?, 原版弗伦斯堡大学毕业证办理流程和价钱, 出售弗伦斯堡大学研究生学历文凭, 极速办Europa-Universität Flensburg弗伦斯堡大学毕业证Europa-Universität Flensburg文凭学历制作, 弗伦斯堡大学毕业证Europa-Universität Flensburg毕业证学校原版100%一样, Europa-Universität Flensburg毕业证怎么办理-加钱加急, 100%收到-Europa-Universität Flensburg毕业证书弗伦斯堡大学毕业证, 加急办Europa-Universität Flensburg文凭学位证书成绩单gpa修改, 哪里买弗伦斯堡大学毕业证|Europa-Universität Flensburg成绩单

【V信83113305】：Founded in 1665, Kiel University is one of Germany's oldest and most prestigious higher education institutions. Located in the northern city of Kiel, it boasts a rich academic tradition and a strong focus on interdisciplinary research, particularly in marine sciences, reflecting its unique position by the Baltic Sea. As a member of the German Excellence Initiative, the university is recognized for its cutting-edge work in key global challenges, including environmental change and social inequality. It offers a wide range of programs across various disciplines, fostering a dynamic and international academic community. Committed to innovation and knowledge transfer, Kiel University continues to be a leading center for education and research in Europe.，CAU Kiel毕业证书办理需要多久, 出售证书哪里能购买毕业证, CAU Kiel基尔大学电子版毕业证, CAU Kiel基尔大学毕业证成绩单制作, 原版定制CAU Kiel基尔大学毕业证, 正版德国CAU Kiel毕业证文凭学历证书, 购买基尔大学文凭, CAU Kiel基尔大学毕业证制作代办流程, 办理Christian-Albrechts-Universität zu Kiel基尔大学成绩单高质量保密的个性化服务

【V信83113305】：Founded in 1968, Technische Universität Dortmund (TU Dortmund University) is a prominent German institution renowned for its strong emphasis on engineering, natural sciences, and interdisciplinary research. Strategically located in the Ruhr Area, it plays a vital role in the region's transformation from industrial legacy to a hub of technological innovation. The university is particularly distinguished for its research in chemical engineering, mechanical engineering, and data science, often collaborating closely with industry partners. Its unique campus, designed to foster integration between different disciplines, features modern facilities and a research reactor. Committed to practical, application-oriented learning, TU Dortmund provides a dynamic academic environment that prepares students to become leaders in their fields, contributing significantly to scientific and societal progress.，多特蒙德工业大学大学毕业证成绩单, 申请学校!成绩单多特蒙德工业大学成绩单改成绩, 挂科办理TU Dortmund多特蒙德工业大学毕业证本科学位证书, 德国TU Dortmund学位证书纸质版价格, 极速办Technische Universität Dortmund多特蒙德工业大学毕业证Technische Universität Dortmund文凭学历制作, 网上制作TU Dortmund毕业证-多特蒙德工业大学毕业证书-留信学历认证放心渠道, 多特蒙德工业大学毕业证书多少钱, 多特蒙德工业大学毕业证购买, TU Dortmund多特蒙德工业大学毕业证最快且放心办理渠道

【V信83113305】：Founded in 1386, Heidelberg University is Germany's oldest and one of Europe's most prestigious institutions. Nestled in the picturesque city of Heidelberg, its historic campus blends seamlessly with a modern research environment. As a leading hub for innovation, the university excels across disciplines, particularly in medicine, law, and the natural sciences. It is closely associated with 56 Nobel laureates, underscoring its profound academic impact. The university embodies the classic German university model, emphasizing research-oriented education and academic freedom. Its vibrant student life and rich intellectual traditions, combined with its stunning location along the Neckar River, make it a truly unique and inspiring global center for learning and discovery.，海德堡大学毕业证和学位证办理流程, 办理德国大学毕业证书, 购买Uni Heidelberg毕业证, Uni Heidelberg毕业证办理周期和加急方法, Ruprecht-Karls-Universität Heidelberg毕业证成绩单专业服务, 办理Ruprecht-Karls-Universität Heidelberg学历与学位证书投资未来的途径, 出售Ruprecht-Karls-Universität Heidelberg海德堡大学研究生学历文凭, 原版Uni Heidelberg海德堡大学毕业证最佳办理流程, 原版海德堡大学毕业证办理流程

【V信83113305】：Founded in 1948, Freie Universität Berlin stands as a prominent symbol of academic freedom and innovation. Located in the German capital, it emerged during the Cold War as a response to political oppression, with “Truth, Justice, and Freedom” as its core principles. The university is renowned for its strong emphasis on humanities, social sciences, and natural sciences, consistently ranking among the top institutions globally. Its extensive international network and diverse research initiatives foster a dynamic academic environment. With a beautiful, park-like campus in Dahlem, it offers students a vibrant and historic setting for learning and discovery, continuing to shape future leaders and advance knowledge across disciplines.，加急柏林自由大学毕业证FU Berlin毕业证书办理多少钱, 办理FU Berlin柏林自由大学成绩单高质量保密的个性化服务, 原版定制FU Berlin毕业证书案例, 柏林自由大学毕业证认证PDF成绩单, 原版柏林自由大学毕业证最佳办理流程, FU Berlin柏林自由大学毕业证书, FU Berlin柏林自由大学毕业证最快且放心办理渠道, Freie Universität Berlin柏林自由大学原版购买, FU Berlin成绩单柏林自由大学毕业证快速办理方式

【V信83113305】：Founded in 1948, Freie Universität Berlin stands as a symbol of academic freedom and intellectual innovation. Located in the German capital, it is renowned for its strong emphasis on the humanities, social sciences, and natural sciences. As a leading university in Germany, it fosters a vibrant, international community and promotes cutting-edge research across various disciplines. Its commitment to interdisciplinary collaboration and global engagement makes it a distinguished institution, consistently ranked among the world's top universities.，高端烫金工艺FU Berlin柏林自由大学毕业证成绩单制作, 原版FU Berlin柏林自由大学毕业证书办理流程, 100%加急制作-FU Berlin毕业证学校原版一样, 加急定制-FU Berlin学位证柏林自由大学毕业证书, 原版定制FU Berlin毕业证书, 挂科办理FU Berlin柏林自由大学毕业证文凭, 原版FU Berlin毕业证最佳办理流程, 高端原版FU Berlin毕业证办理流程, 高端定制柏林自由大学毕业证留信认证

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