How could the Right transform itself from a politics of the nobility to a fatally attractive option for people from all parts of society? How could the Nazis gain a good third of the votes in free elections and remain popular far into their rule? A number of studies from the 1960s have dealt with the issue, in particular the works by George Mosse and Fritz Stern. Their central arguments are still challenging, but a large number of more specific studies allow today for a much more complex argument, which also takes account of changes in our understanding of German history in general. This book shows that between 1800 and 1945 the fundamentalist desire for a single communal faith played a crucial role in the radicalization of Germany's political Right. A nationalist faith could gain wider appeal, because people were searching for a sense of identity and belonging, a mental map for the modern world and metaphysical security.

“A dense and scholarly book about . . . the relationship between the Nazi party and the occult . . . reveals stranger-than-fiction truths on every page.”—Daily Telegraph The Nazi fascination with the occult is legendary, yet today it is often dismissed as Himmler’s personal obsession or wildly overstated for its novelty. Preposterous though it was, however, supernatural thinking was inextricable from the Nazi project. The regime enlisted astrology and the paranormal, paganism, Indo-Aryan mythology, witchcraft, miracle weapons, and the lost kingdom of Atlantis in reimagining German politics and society and recasting German science and religion. In this eye-opening history, Eric Kurlander reveals how the Third Reich’s relationship to the supernatural was far from straightforward. Even as popular occultism and superstition were intermittently rooted out, suppressed, and outlawed, the Nazis drew upon a wide variety of occult practices and esoteric sciences to gain power, shape propaganda and policy, and pursue their dreams of racial utopia and empire. “[Kurlander] shows how swiftly irrational ideas can take hold, even in an age before social media.”—The Washington Post “Deeply researched, convincingly authenticated, this extraordinary study of the magical and supernatural at the highest levels of Nazi Germany will astonish.”—The Spectator “A trustworthy [book] on an extraordinary subject.”—The Times “A fascinating look at a little-understood aspect of fascism.”—Kirkus Reviews “Kurlander provides a careful, clear-headed, and exhaustive examination of a subject so lurid that it has probably scared away some of the serious research it merits.”—National Review

A book to challenge the status quo, spark a debate, and get people talking about the issues and questions we face as a country!

The Cult of Art in Nazi Germany presents a new interpretation of National Socialism, arguing that art in the Third Reich was not simply an instrument of the regime, but actually became a source of the racist politics upon which its ideology was founded. Through the myth of the "Aryan race," a race pronounced superior because it alone creates culture, Nazism asserted art as the sole raison d'être of a regime defined by Hitler as the "dictatorship of genius." Michaud shows the important link between the religious nature of Nazi art and the political movement, revealing that in Nazi Germany art was considered to be less a witness of history than a force capable of producing future, the actor capable of accelerating the coming of a reality immanent to art itself.

Leo Strauss's connection with Martin Heidegger and Carl Schmitt suggests a troubling proximity to National Socialism but a serious critique of Strauss must begin with F. H. Jacobi. While writing his dissertation on this apparently Christian opponent of the Enlightenment, Strauss discovered the tactical principles that would characterize his lifework: writing between the lines, a faith-based critique of rationalism, the deliberate secularization of religious language for irreligious purposes, and an "all or nothing" antagonism to middling solutions. Especially the latter is distinctive of his Zionist writings in the 1920s where Strauss engaged in an ongoing polemic against Cultural Zionism, attacking it first from an orthodox, and then from an atheist's perspective. In his last Zionist article (1929), Strauss mentions "the Machiavellian Zionism of a Nordau that would not fear to use the traditional hope for a Messiah as dynamite." By the time of his "change of orientation," National Socialism was being led by a nihilistic "Messiah" while Strauss had already radicalized Schmitt's "political theology" and Heidegger's deconstruction of the ontological Tradition. Central to Strauss's advance beyond the smartest Nazis is his "Second Cave" in which he claimed modern thought is imprisoned: only by escaping Revelation can we recover "natural ignorance." By using pseudo-Platonic imagery to illustrate what anti-Semites called "Jewification," Strauss attempted to annihilate the common ground, celebrated by Hermann Cohen, between Judaism and Platonism. Unlike those who attacked Plato for devaluing nature at the expense of the transcendent Idea, the émigré Strauss effectively employed a new "Plato" who was no more a Platonist than Nietzsche or Heidegger had been. Central to Strauss's "Platonic political philosophy" is the mysterious protagonist of Plato's Laws whom Strauss accurately recognized as the kind of Socrates whose fear of death would have caused him to flee the hemlock. Any reader who recognizes the unbridgeable gap between the real Socrates and Plato’s Athenian Stranger will understand why “the German Stranger” is the principal theoretician of an atheistic re-enactment of religion, of which genus National Socialism is an ultra-modern species.

Hitler's Theology investigates the use of theological motifs in Adolf Hitler's public speeches and writings, and offers an answer to the question of why Hitler and his theo-political ideology were so attractive and successful presenting an alternative to the discontents of modernity. The book gives a systematic reconstruction of Hitler's use of theological concepts like providence, belief or the almighty God. Rainer Bucher argues that Hitler's (ab)use of theological ideas is one of the main reasons why and how Hitler gained so much acquiescence and support for his diabolic enterprise. This fascinating study concludes by contextualizing Hitler's theology in terms of a wider theory of modernity and in particular by analyzing the churches' struggle with modernity. Finally, the author evaluates the use of theology from a practical theological perspective. This book will be of interest to students of Religious Studies, Theology, Holocaust Studies, Jewish Studies, Religion and Politics, and German History.