The practical struggle which now begins, sketched in broad
outlines, takes the following course:
In keeping with the ultimate aims of the Jewish struggle, which are
not exhausted in the mere economic conquest of the world, but also
demand its political subjugation, the Jew divides the organization
of his Marxist world doctrine into two halves which, apparently
separate from one another, in truth form an inseparable whole: the
political and the trade-union movement.
The trade-union movement does the recruiting. In the hard struggle
for existence which the worker must carry on, thanks to the greed
and shortsightedness of many employers, it offers him aid and
protection, and thus the possibility of winning better living
conditions. If, at a time when the organized national community,
the state, concerns itself with him little or not at all, the
worker does not want to hand over the defense of his vital human
rights to the blind caprice of people who in part have little sense
of responsibility and are often heartless to boot, he must take
their defense into his own hands. In exact proportion as the
so-called national bourgeoisie, blinded by financial interests,
sets the heaviest obstacles in the path of this struggle for
existence and not only resists all attempts at shortening the
inhumanly long working day, abolishing child labor, safeguarding
and protecting the woman, improving sanitary conditions in the
workshops and homes, but often actually sabotages them, the
shrewder Jew takes the oppressed people under his wing. Gradually
he be comes the leader of the trade-union movement, all the more
easily as he is not interested in really eliminating social evils
in an honest sense, but only in training an economic storm troop,
blindly devoted to him, with which to destroy the national economic
independence. For while the conduct of a healthy social policy will
consistently move between the aims of preserving the national
health on the one hand and safeguarding an independent national
economy on the other, for the Jew in his struggle these two
criteria not only cease to exist, but their elimination, among
other things, is his life goal. He desires, not the preservation of
an independent national economy, but its destruction. Consequently,
no pangs of conscience can prevent him as a leader of the
trade-union movement from raising demands which not only overshoot
the goal, but whose fulfillment is either impossible for practical
purposes or means the ruin of the national economy. Moreover, he
does not want to have a healthy, sturdy race before him, but a
rickety herd capable of being subjugated. This desire again permits
him to raise demands of the most senseless kind whose practical
fulfillment he himself knows to be impossible and which, therefore,
could not lead to any change in things, but at most to a wild
incitement of the masses. And that is what he is interested in and
not a true and honest improvement of social conditions.
Hence the Jewish leadership in trade-union affairs remains
uncontested until an enormous work of enlightenment influences the
broad masses and sets them right about their never-ending misery,
or else the state disposes of the Jew and his work. For as long as
the insight of the masses remains as slight as now and the state as
indifferent as today, these masses will always be first to follow
the man who in economic matters offers the most shameless promises.
And in this the Jew is a master. For in his entire activity he is
restrained by no moral scruples!