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Mein Kampf  
Mein Kampf.png
Most common cover of Mein Kampf.
Author Adolf Hitler
Country Germany
Language German
Genre(s) Autobiography, Political theory
Publisher Eher Verlag
Publication date July 18, 1925
Pages 720

Mein Kampf, in English: My Struggle, is a book by Adolf Hitler. It combines elements of autobiography with an exposition of Hitler's political ideology. Volume 1 of Mein Kampf was published in 1925 and Volume 2 in 1926.[1]

Hitler began the dictation of the book while imprisoned for what he considered to be "political crimes" after his failed revolution in Munich in November 1923. Though Hitler received many visitors earlier on, he soon devoted himself entirely to the book. As he continued, Hitler realized that it would have to be a two-volume work, with the first volume scheduled for release in early 1925. The prison governor of Landsberg noted at the time that "he [Hitler] hopes the book will run into many editions, thus enabling him to fulfill his financial obligations and to defray the expenses incurred at the time of his trial."



Hitler originally wanted to call his forthcoming book Viereinhalb Jahre (des Kampfes) gegen Lüge, Dummheit und Feigheit, or Four and a Half Years (of Struggle) Against Lies, Stupidity and Cowardice. Max Amann, head of the Franz Eher Verlag and Hitler's publisher, is said to have suggested[2] the much shorter "Mein Kampf".


The arrangement of chapters is as follows:

  • Introduction
  • Chapter 2: Years of Study and Suffering in Vienna
  • Chapter 3: Subjects and Citizens
  • Chapter 4: Personality and the Conception of the Völkisch State
  • Chapter 5: Philosophy and Organisation
  • Chapter 6: The Struggle of the Early Period – the Significance of the Spoken Word
  • Chapter 7: The Struggle with the Red Front
  • Chapter 8: The Strong Man Is Mightiest Alone
  • Chapter 9: Basic Ideas Regarding the Meaning and Organization of the Sturmabteilung
  • Chapter 10: Federalism as a Mask
  • Chapter 11: Propaganda and Organization
  • Chapter 12: The Trade-Union Question
  • Chapter 13: German Alliance Policy After the War
  • Chapter 14: Eastern Orientation or Eastern Policy
  • Chapter 15: The Right of Emergency Defense
  • Conclusion
  • Index

In Mein Kampf, Hitler uses the main thesis of "the Jewish peril," which speaks of an alleged Jewish conspiracy to gain world leadership[3]. The narrative describes the process by which he became increasingly anti-Semitic and militaristic, especially during his years in Vienna. Yet, the deeper origins of his anti-semitism remain a mystery. He speaks of not having met a Jew until he arrived in Vienna, and that at first his attitude was liberal and tolerant. When he first encountered the anti-semitic press, he says, he dismissed it as unworthy of serious consideration. A little later and quite suddenly, it seems, he accepted the same anti-semitic views whole-heartedly, which became crucial in his program of national reconstruction. Becoming acquainted with Zionism, which he calls a "great movement," is what Hitler claims coalesced his view that one cannot be both a German and a Jew.

Mein Kampf has also been studied as a work on political theory. For example, Hitler announces his hatred of what he believed to be the world's twin evils: Communism and Judaism. The new territory that Germany needed to obtain would properly nurture the "historic destiny" of the German people; this goal explains why Hitler invaded Europe, both East and West, before he launched his attack against Russia. Blaming Germany’s chief woes on the parliament of the Weimar Republic, he announces that he wants to completely destroy the parliamentary system.

Mein Kampf has additionally been examined as a book on foreign policy. For example, Hitler predicts the stages of Germany’s political emergence on the world scene: in the first stage, Germany would, through a program of massive re-armament, overthrow the shackles of the Treaty of Versailles and form alliances with the British Empire and Fascist Italy. The second stage would feature wars against France and her allies in Eastern Europe by the combined forces of Germany, Britain and Italy. The third and final stage would be a war to destroy what Hitler saw as the "Judeo-Bolshevik" regime in the Soviet Union that would give Germany the necessary Lebensraum (literally "living space"). German historian Andreas Hillgruber labeled the plans contained in Mein Kampf as Hitler's "Stufenplan" ("stage-by-stage plan"). The term Stufenplan has been widely used by historians, though it must be noted that the term was Hillgruber's, not Hitler's.

Various editions

While he was in power (1933–1945), Mein Kampf came to be available in three common editions. The first, the Volksausgabe or People's Edition, featured the original cover on the dust jacket and was navy blue underneath with a gold swastika eagle embossed on the cover. The Hochzeitsausgabe, or Wedding Edition, in a slipcase with the seal of the province embossed in gold onto a parchment-like cover was given free to marrying couples. In 1940, the Tornister-Ausgabe was released. This edition was a compact, but unabridged, version in a red cover and was released by the post office available to be sent to loved ones fighting at the front. These three editions combined both volumes into the same book.

A special edition was published in 1939 in honor of Hitler's 50th birthday. This edition was known as the Jubiläumsausgabe, or Anniversary Issue. It came in both dark blue and bright red boards with a gold sword on the cover. This work contained both volumes one and two. It was considered a deluxe version, relative to the smaller and more common Volksausgabe.

The book could also be purchased as a two-volume set during Hitler's reign, and was available in soft cover and hardcover. The soft cover edition contained the original cover (as pictured at the top of this article). The hardcover edition had a leather spine with cloth-covered boards. The cover and spine contained an image of three brown oak leaves.

English translations

Dugdale abridgment

The first English translation was an abridgment by Edgar Dugdale who started work on it in 1931, at the prompting of his wife, Blanche. When he learned that the London publishing firm of Hurst & Blackett had secured the rights to publish an abridgment in the United Kingdom, he offered it for free in April 1933. However, a local Nazi representative insisted that the translation be further abridged before publication, so it was held back from the public until October 13, 1933, although excerpts were allowed to run in The Times in late July.

In America, Houghton Mifflin secured the rights to the Dugdale abridgment on July 29, 1933. The only differences between the American and British versions are that the title was translated My Struggle in the UK and My Battle in America; and that Dugdale is credited as translator in the U.S. edition, while the British version withheld his name. Both Dugdale and his wife were active in the Zionist movement; Blanche was the niece of Lord Balfour, and they wished to avoid publicity.

Murphy translation

One of the first complete English translations of Mein Kampf was by James Murphy in 1939. It is the only English translation approved by the Third Reich. The opening line, "It has turned out fortunate for me to-day that destiny appointed Braunau-on-the-Inn to be my birthplace," is characteristic of Hitler's sense of destiny that began to develop in the early 1920s. Hurst & Blackett ceased publishing the Murphy translation in 1942 when the original plates were destroyed by German bombing but it is still published and available in facsimile editions and also on the internet. An audio reading of volume one is also available online.

Reynal and Hitchcock translation

Houghton and Mifflin licensed Reynal & Hitchcock the rights to publish a full unexpurgated translation in 1938. It was translated by a committee of men from the New School for Social Research and appeared on February 28, 1939.

Stackpole translation and controversy

The small Pennsylvania firm of Stackpole and Sons released its own unexpurgated translation by William Soskin on the same day as Houghton Mifflin, amid much legal wrangling. The Second Circuit Court of Appeals ruled in Houghton Mifflin's favour that June and ordered Stackpole to stop selling their version, but litigation followed for a few more years until the case was finally resolved in September 1941.

Among other things, Stackpole argued that Hitler could not have legally transferred his right to a copyright in the United States to Eher Verlag in 1925, because he was not a citizen of any country. Houghton Mifflin v. Stackpole was a minor landmark in American copyright law, definitively establishing that stateless persons have the same copyright status in the United States that any other foreigner would. In the three months that Stackpole's version was available it sold 12,000 copies.

Cranston translation and controversy

Some historians have speculated that a wider readership prior to Hitler's rise to power, or at least prior to the outbreak of World War II, might have alerted the world to the dangers Hitler would pose to peace in Europe and to the Holocaust that he would pursue. An abridged English translation was produced before World War II. However, Houghton Mifflin removed some of the more anti-Semitic and militaristic statements. The publication of this version caused Alan Cranston, an American reporter for United Press International in Germany (and later a U.S. Senator from California), to publish his own abridged and annotated translation. Cranston believed this version more accurately reflected the contents of the book and Hitler's intentions. In 1939, Cranston was sued by Hitler's publisher for copyright infringement, and a Connecticut judge ruled in Hitler's favor. However, by the time the publication of Cranston's version was stopped, 500,000 copies had already been sold.[citation needed] Today, the profits and proceeds are given to various charities. [4]

Manheim translation

Houghton Mifflin brought out a translation by Ralph Manheim in 1943. They did this to avoid having to share their profits with Reynal & Hitchcock, and to increase sales by offering a more readable translation. The Manheim translation was first published in England by Hurst & Blackett in 1969 amid some controversy.

The two volumes of Mein Kampf are titled as follows:
Volume I: A Retrospect (contains 12 chapters)
Volume II: The Nationalist Socialist Movement (contains 15 chapters)


In addition to the above translations and abridgments, the following collections of excerpts were available in English before the start of the war.

Year Title Translator Publisher # of pages
1936 Central Germany, May 7, 1936 - Confidential- A Translation of Some of the More Important Passages of Hitler's Mein Kampf (1925 edition) British Embassy in Berlin 11
Germany's Foreign Policy as Stated in Mein Kampf by Adolf Hitler FOE pamphlet n.38 Duchess of Atholl Friends of Europe
1939 Mein Kampf: An Unexpurgated Digest B. D. Shaw Political Digest Press of New York City 31
1939 Mein Kampf: A New Unexpurgated Translation Condensed with Critical Comments and Explanatory Notes Notes by Sen. Alan Cranston Noram Publishing Co. of Greenwich, Conn. 32

Official Nazi Translation

A previously unknown English translation was discovered in 2008 which was produced by the official Nazi printing office, Franz Eher Verlag. The Nazi propaganda ministry hired James Murphy to create an English version of Mein Kampf they hoped to use to promote Nazi goals in English speaking countries. While Murphy was in Germany, he became less enchanted with Nazi ideology and made some statements the Propaganda Ministry disliked. As a result, they asked him to leave Germany immediately. He was not able to take any of his notes but later sent his wife back to obtain his partial translation.[5] These notes were later used to create the Murphy translation. The Nazi government did not abandon their English translation efforts. They used their own people to finish the translation and it was published in very small numbers in Germany. At least one copy found its way to a British/American Prisoner of War camp. This version is filled with errors including punctuation and grammar mistakes. It is however an interesting effort because it was the only official English translation produced by the Nazi government and printed on Nazi printing presses. This translation has been re-published and is available as a new printed book.

Sales and royalties

Sales of Dugdale abridgment in the United Kingdom.

Year On Hand Editions Printed Sold Gross Royalties Commission Tax Net Royalties
1933 1–8 19,400 18,125
1934 1,275 9–10 3,500 4,695 £7.1.2 £15.4.4 £58.5.6/ RM 715
1935 79 11–12 3,500 2,989 £74.18.6 £14 £7.3 £52.15.1/RM653
1936 590 13–16 7,000 3,633 £243.14.1 £48.14.10 £36.17.5 £158.1.1/ RM1,941
1937 2,055 17–18 7,000 8,648 £173.4 £35.6 £23.3 £114.4 /RM1424
1938* 16,442 19–22 25,500 53,738 £1,037.23 £208 £193.91 £635.68 /RM 7410
  • In 1938, 8,000 copies were sold in the colonies.

Sales of the Houghton Mifflin Dugdale translation in America.

The first printing of the U.S. Dugdale edition, the October 1933 with 7,603 copies, of which 290 were given away as complimentary gifts.

6 mon. ending Edition Sold
Mar. 1934 1st 5,178
Sept. 1934 1st 457
Mar. 1935 1st 245
Sept. 1935 1st 362
Mar. 1936 1st 359
Sept. 1936 1st 575
Jan. 1937 1st 140

The royalty on the first printing in the US was 15% or $3,206.45 total. Curtis Brown, literary agent, took 20%, or $641.20 total, and the IRS took $384.75, leaving Eher Verlag $2,180.37 or RM 5668.

The January 1937 second printing was c. 4,000 copies.

6 mon. ending Edition Sold
March 1937 2nd 1170
Sept. 1937 2nd 1451
March 1938 2nd 876

There were three separate printings from August 1938 to March 1939, totaling 14,000; sales totals by March 31, 1939 were 10,345.

The Murphy and Houghton Mifflin translations were the only ones published by the authorized publishers while Hitler was still alive, and not at war with Britain and America.

There was some resistance from Eher Verlag to Hurst and Blackton's Murphy translation, as they had not been granted the rights to a full translation. However, they allowed it de facto permission by not lodging a formal protest, and on May 5, 1939, even inquired about royalties. The British publishers responded on the 12th that the information they requested was "not yet available" and the point would be moot within a few months, on September 3, 1939, when all royalties were halted due to the state of war existing between Britain and Germany.

Royalties were likewise held up in the United States due to the litigation between Houghton Mifflin and Stackpole. Because the matter was only settled in September 1941, only a few months before a state of war existed between Germany and the U.S., all Eher Verlag ever got was a $2,500 advance from Reynal and Hitchcock. It got none from the unauthorized Stackpole edition or the 1943 Manheim edition.


Although Hitler originally wrote this book mostly for the followers of national socialism, it grew in popularity. From the royalties, Hitler was able to afford a Mercedes while still imprisoned. Moreover, he accumulated a tax debt of 405,500 Reichsmark (8 million USD today, or £4m UK Pounds Sterling) from the sale of about 240,000 copies by the time he became chancellor in 1933 (at which time his debt was waived).[6][7]

After Hitler's rise to power, the book gained enormous popularity and for all intents and purposes became the Nazi Bible. (Two other books written by party members, Gottfried Feder's Breaking The Interest Slavery and Alfred Rosenberg's The Myth of the Twentieth Century, have since lapsed into comparative literary obscurity, and few intact copies of either — including no known translations from the original German for Feder's book — are currently known to exist.) Despite rumors to the contrary, new evidence suggests that it was actually in high demand in libraries and often reviewed and quoted in other publications. Hitler had made about 1.2 m Reichsmarks from the income of his book in 1933, when the average annual income of a teacher was about 4,800 Mark.[6][7] During Hitler's years in power, the book was given free to every newlywed couple and every soldier fighting at the front. By the end of the war, about 10 million copies of the book had been sold or distributed in Germany.


Mein Kampf, due to its racist content and the historical effect of Nazism upon Europe during the Second World War and the Holocaust, is considered a highly controversial book. However, criticism has not come solely from direct opponents of Nazism. Italian Fascist dictator Benito Mussolini, himself experienced in editing for newspapers, was also critical of the book. Mussolini attempted to read it, but was disappointed and claimed that Mein Kampf was "a boring tome that I have never been able to read" and remarked that Hitler's beliefs expressed in the book were "little more than commonplace clichés."[8]

In The Second World War, Winston Churchill felt that after Hitler's ascension to power no other book deserved more intensive scrutiny. [9]

Current availability

At the time of his death, Hitler's official place of residence was in Munich, which led to his entire estate, including all rights to Mein Kampf, changing to the ownership of the state of Bavaria. As per German copyright law, the entire text is scheduled to enter the public domain on December 31, 2015, just over 70 years after the author's death. The copyright has been relinquished for the English, Dutch and Swedish editions. Historian Werner Maser, in an interview with Bild am Sonntag has stated that Peter Raubal, son of Hitler's nephew, Leo Raubal, would have a strong legal case for winning the copyright from Bavaria if he pursued it. Raubal, an Austrian engineer, has stated he wants no part of the rights to the book, even though it could be worth millions of euros.[10] The government of Bavaria, in agreement with the federal government of Germany, refuses to allow any copying or printing of the book in Germany, and opposes it also in other countries but with less success. Owning and buying the book is legal. Trading in old copies is legal as well, unless it is done in such a fashion as to "promote hatred or war," which is generally illegal. In particular, the unmodified edition is not covered by §86 StGB that forbids dissemination of means of propaganda of unconstitutional organizations, since it is a "pre-constitutional work" and as such cannot be opposed to the free and democratic basic order, according to a 1979 decision of the Federal Court of Justice of Germany.[11] Most German libraries carry heavily commented and excerpted versions of Mein Kampf. In 2008, Stephan Kramer, secretary-general of the German Central Council of Jews, not only recommended lifting the ban, but volunteered the help of his organization in editing and annotating the text, saying that it is time for the book to be made available to all online.[12]

Restrictions on sale or special circumstances regarding the book in other countries:

  • Canada (ISBN 0-395-07801-6) Though it is available in Canada, Heather A Riesman, owner of the Chapters/Indigo chain of bookstores (Canada's largest and only national book chain) has banned the book from being sold in her stores or ordered via the chain's website.
  • France Available and legal (but a front note is compulsory) Les nouvelles éditions latines
  • United States: can be found at almost any community library and can be bought, sold and traded from many websites like and Borders Book Store. The U.S. government seized the copyright during the Second World War as part of the Trading with the Enemy Act and in 1979, Houghton Mifflin, the U.S. publisher of the book, bought the rights from the government. More than 15,000 copies are sold a year.[13]
  • In Australia, the book is legal to buy and trade, and available in most libraries as a historical text. It is also available free online as part of Project Gutenberg Australia.
  • In Brazil the book is only found in selected libraries, for research purposes. None of the major book-selling companies of the country commercialize it, especially because the selling of the book is forbidden by a law that outrules the manifestation of any nazism propaganda.
  • In Austria, the possession and/or trading of Mein Kampf is illegal.
  • In People's Republic of China, Mein Kampf is forbidden and only available in selected libraries for research purposes.
  • In Mexico, its sale is prohibited by law, but can be encountered in some small book stores and among "pirate" book vendors in Mexico City and other cities.
  • In the Netherlands, selling the book, even in the case of an old copy, may be illegal as "promoting hatred," but possession and lending is not. The matter is generally handled as a matter of copyright infringement against the Dutch government, who owns the translation, though it refuses to allow any publishing. In 1997, the government explained to the parliament that selling a scientifically annotated version might escape prosecution. In 2015, the government's copyright on the Dutch translation becomes void.
  • When Mein Kampf was republished in Sweden in 1992, the government of Bavaria tried to ban the book there. The case went to the Swedish Supreme Court, who ruled in 1998 that the copyright could not be owned by the modern state of Bavaria. Since the publishing house that published Mein Kampf in the 1930s had long gone out of business, Mein Kampf should be considered to be in a state of limbo, or even in the public domain. The case was won by the modern publisher, an outspoken anti-Nazi.
  • In the USSR, the book was published in a small number of copies for senior members of the Communist Party in Karl Radek's translation but was otherwise unavailable and de facto prohibited. In the Russian Federation, Mein Kampf has been published at least three times since 1992; the Russian text is also available on a number of websites. In 2006 the Public Chamber of Russia proposed banning the book. In 2009 St. Petersburg's branch of the Russian Ministry of Internal Affairs requested to remove an annotated and hyper-linked Russian translation of the book from a historiography web site.[14][15]
  • In 1999, the Simon Wiesenthal Center documented that major Internet booksellers like and sell Mein Kampf to Germany. After a public outcry, both companies agreed to stop those sales. The book is currently available through both companies. Public-domain copies of Mein Kampf are available at various Internet sites with links to banned books. Additionally, several Web sites provide the text of the book.
  • A Japanese version of Mein Kampf (わが闘争 waga tōsō?) in manga form is produced by East Press, as part of its Manga de Dokuha (Read it via manga) series. It has been dismissed by the Bavarian Finance Ministry as the wrong medium in which to tell the story.[16]

The Sequel

After the party's poor showing in the 1928 elections, Hitler believed the reason for loss was that the public did not fully understand his ideas. He retired to Munich to dictate a sequel to Mein Kampf which focused on foreign policy, expanded on the ideas of Mein Kampf and suggested that around 1980, a final struggle would take place for world domination between the United States and the combined forces of Greater Germany and the British Empire.

Only two copies of the 200-page manuscript were originally made, and only one of these has ever been made public. Kept strictly secret under Hitler's orders, the document was placed in a safe in an air raid shelter in 1935 where it remained until its discovery by an American officer in 1945. The authenticity of the book has been verified by Josef Berg (former employee of the Nazi publishing house Eher Verlag) and Telford Taylor (former Brigadier General U.S.A.R. and Chief Counsel at the Nuremberg war-crimes trials). The book was neither edited nor published during the Nazi Germany era and remains known as Zweites Buch (Second Book). The Zweites Buch was first discovered in the Nazi archives being held in the United States by the Jewish American historian Gerhard Weinberg in 1958. Unable to find an American publisher, Weinberg turned to his mentor, Hans Rothfels, and his associate, Martin Broszat, at the Institute of Contemporary History in Munich, who published Zweites Buch in 1961. A pirated edition was published in English in New York, 1962. The first authoritative English edition was not published until 2003 (Hitler's Second Book: The Unpublished Sequel to Mein Kampf, ISBN 1-929631-16-2).

Globalists vs. continentists

One of the more important debates of the book concerns the battle between the Continentists, including Hugh Trevor-Roper and Eberhard Jäckel, who argue Hitler wished to conquer only Europe, and the Globalists, including Gerhard Weinberg, Milan Hauner, Gunter Moltmann, Meier Michaelis and Andreas Hillgruber, who maintain that Hitler wanted to conquer the entire world. The chief source of contention between the Continentists and Globalists is the Zweites Buch.

The Globalists argue that Hitler's statement that after Germany defeated the United States, then Germany would rule the entire world clearly proves his intentions were global in reach. The Continentists argue that because Hitler predicts the war between the United States and Germany as beginning sometime ca. 1980, the task of winning this war in the 1980s would presumably have fallen to one of Hitler’s successors, as Hitler would have been at least 90 years old. The Continentists believe that Hitler, for his own lifetime, would have been content with ruling merely Europe.

Intentionalists vs. functionalists

Mein Kampf has assumed a key place in the functionalism versus intentionalism debate. Intentionalists insist that the passage stating that if 12,000–15,000 Jews were gassed, then "the sacrifice of millions of soldiers would not have been in vain," proves quite clearly that Hitler had a master plan for the genocide of the Jewish people all along. Functionalists deny this assertion, noting that the passage does not call for the destruction of the entire Jewish people and note that although Mein Kampf is suffused with an extreme anti-Semitism, it is the only time in the entire book that Hitler ever explicitly refers to the murder of Jews. Given that Mein Kampf is 694 pages long, Functionalist historians have accused the Intentionalists of making too much out of one sentence.

Functionalist historians have argued that the memorandum written by Heinrich Himmler to Hitler on May 25, 1940, regarding the "Final Solution to the Jewish Question," whose proposals Hitler accepted, proves that there was no master plan for genocide which stemmed back to the 1920s. In the memorandum, Himmler rejects genocide under the grounds that one must reject "...the Bolshevik method of physical extermination of a people out of inner conviction as un-German and impossible." He goes on to argue that something similar to the "Madagascar Plan" be the preferred "territorial solution" to the "Jewish Question."

Additionally, Functionalist historians have noted that in Mein Kampf Hitler states the only anti-Semitic policies he will carry out are the 25 Point Platform of the Nazi Party (adopted in February 1920), which demands that only "Aryan" Germans be allowed to publish newspapers and own department stores, places a ban on Jewish immigration, expels all Ostjuden (Eastern Jews; i.e., Jews from Eastern Europe who had arrived in Germany since 1914) and strips all German Jews of their German citizenship. Although these demands do reflect a hateful anti-Semitism, they do not amount to a program for genocide, according to the Functionalist historians. Beyond that, some historians have claimed although Hitler was clearly obsessed with anti-Semitism, his degree of anti-Semitic hatred contained in Mein Kampf is no greater or less than that contained in the writings and speeches of earlier volkisch leaders such as Wilhelm Marr, Georg Ritter von Schönerer, Houston Stewart Chamberlain and Karl Lueger, all of whom routinely called Jews a "disease" and "vermin." Nevertheless, Hitler cites all of them as an inspiration in Mein Kampf.

Hitler and the "Sanctity of Life"

Mein Kampf was significant in 1925 because it was an open source for the presentation of Hitler's ideas about the state of the world. The book is significant in our time because a retrospective review of the text reveals the crystallization of Hitler's decision to completely exterminate the Jewish presence in Europe. While historians diverge on the exact date Hitler decided to exterminate the Jewish people, few place the decision before the mid 1930s.[17] First published in 1925, Mein Kampf shows the ideas that crafted Hitler's historical grievances and ambitions for creating a new world order. Taken together with other sources, historians such as Professor Gunnar Heinsohn demonstrate that Hitler's plan for the Jews and Aryans alike was not confined to a racial conception but rather an ideological one.[18] It was the propagation of "Jewish ideas"[18] that Hitler targeted for extermination with relation to the destruction of their community and nation. Nearing the end of his reign, Hitler made such ideas clear in a correspondence with Martin Bormann on February 3, 1945:

“We use the term Jewish race merely for reasons of linguistic convenience, for in the real sense of the word, and from a genetic point of view, there is no Jewish race. [...] The Jewish race is above all a community of the spirit. Spiritual race is of a more solid and more durable kind than natural race.”[18]

His hatred for the "community of the spirit" connected with his conceptualization of what the Jewish people really stood for. But even his image of the Aryan race did not involve some kind of immutable purity, arguing that many factors, from wars to international trade, had perverted the purity of races that once existed in the past.[18] Hitler kept such ideas to private conversations and out of his public orations or texts, such as Mein Kampf, because he did not want to lose the support of certain racist groups.[18] To Hitler, the problem in his time period lay in the ideas he attributed to the Jewish community. His correspondence with the future Nazi leader of Danzig, Hermann Rauschning, clearly shows the culpability of Jewish ideas in Hitler's historical framework.

According to Rauschning's recollection of the meeting, Hitler referred to the Third Reich as a revolution of moral principles of man rather than "merely a political and social one."[18] Indeed, the Third Reich fit neatly into Hitler's concept of history, which he divided into three periods. The first age, the age of antiquity, was a time where infanticide and complete destruction of the enemy were encouraged to keep a race pure and strong. The second, middle age, is the one Hitler wanted to dismantle through the moral revolution he spoke of. The middle age, or the age of intervening, as Hitler called it, was a Jewish invention that created the sanctity of life by way of the Tablets of Mount Sinai. The Ten Commandments, specifically the fifth one, Thou Shalt Not Kill, is the idea Hitler wanted to cleanse from the German consciousness[18] through the coming of the third age or the Third Reich. On a factual level, the meeting between Rauschning and Hitler is controversial.[18] Rauschning's recollection of Hitler's beliefs was based on his own interpretation of the meeting and not supported by stenographic notes, casting doubts on his version's validity. However, research by historians and Hitler's own words in different periods lend much legitimacy to Rauschning's claims.

Significantly, during the Eastern Campaigns and the intensification of Jewish extermination, Hitler stated that the Third Reich was writing a new kind of history.[17] In labeling the Holocaust as a "uniquely unique"[18] genocide, the historian Gunnar Heinsohn provides evidence of Hitler's ideas that clearly parallel his ambition to institute a new historical age based on antique values. During the war, Hitler remarked that peace could only be achieved by a return to the natural order where the strong dominate the weak: an order that was corrupted by the Jews.[18] In other instances, Hitler justifies the destruction of entire cities because, in his view, it was necessary to "revert to antique principles."[18] Hitler also looked to both Genghis Khan and Sparta to support his ideas of natural selection with the necessary historical backing. Thus, at a Nazi party convention in 1929 Hitler argued against the "Jewish train of thought:"[18]

“The worst danger is that we are interrupting the natural selection process ourselves (by caring for the sick and the weak). ... The most far-sighted racial state in history, Sparta, systematically implemented these racial laws.”[18]

The racial laws to which Hitler referred resonate directly with his ideas in Mein Kampf. In his first edition of Mein Kampf, Hitler stated that the destruction of the weak and sick is far more humane than their protection. However, apart from his allusion to humane treatment, Hitler saw a purpose in destroying "the weak" in order to provide the proper space and purity for the strong.[19] In the book he attributed the corruption of such a natural order to the equality of human beings created and spread by "the Jew." Heinson argues that such convictions, espoused in Mein Kampf, primarily attacked ideas rather than race. Thus, in one analogy, Heinson states that Hitler wanted to destroy "the hardware – Jewish men, women and children – to destroy the software – the Jewish code of ethics."[18] Indeed, several years before the publication of Mein Kampf, Hitler stated that: “the influence of Judaism will never fade as long as its agent, the Jew, has not been removed from our midst.”[18]

The implications of Heinson's article for Mein Kampf are important. The book, released before the start of World War II, foreshadowed much of the racial policy that would spread from the domestic front in German homes to the newly acquired territory of the Third Reich. However, as Heinson demonstrates, the wide range of people chosen for extermination does not only represent a racist ideology, but also a whole new conception of how the world – and history – should function. By ordering the total extermination of the Jewish people, Hitler was training a nation to more easily engage in future genocides and simultaneously attempting to remove the very code of ethics that made it difficult to conceptualize such large scale slaughter of innocent people.[18]

Republication in Germany after 2015

On February 3, 2010, the Institute of Contemporary History (IfZ) in Munich announced to republish an annotated version of the text, for educational purposes on schools and universities, in 2015, when the copyright currently held by the Bavarian state government expires. This would then be the book's first publication in Germany since 1945. A group of German historians argued that a republication was necessary to get an authoritative annotated edition by the time the copyright runs out, what will open the way for neo-Nazi groups to publish their own versions. "Once Bavaria's copyright expires, there is the danger of charlatans and neo-Nazis appropriating this infamous book for themselves" Wolfgang Heubisch said. The Bavarian government opposed the plan, citing respect for victims of the Holocaust. The Bavarian Finance Ministry said that permits for reprints would not be issued, at home or abroad. This would also apply to a new annotated edition. The republished book might be banned as Nazi propaganda. Even after expiration of the copyright, the Bavarian government emphasized that "the dissemination of Nazi ideologies will remain prohibited in Germany and is punishable under the penal code".[20][21][22][23][24]


A. Hitler. "Mein Kampf," Munich: Franz Eher Nachfolger, 1930

A. Hitler, "Außenpolitische Standortbestimmung nach der Reichtagswahl Juni-Juli 1928" (1929; first published as Hitlers Zweites Buch, 1961), in Hitler: Reden, Schriften, Anordnungen, Februar 1925 bis Januar 1933, Vol IIA, with an introduction by G. L. Weinberg; G. L. Weinberg, C. Hartmann and K. A. Lankheit, eds (Munich: K. G. Saur, 1995)

Christopher Browning, “Initiating the Final Solution: The Fateful Months of September-October 1941,” Miles Lerman Center for the Study of Jewish Resistance, U.S. Holocaust Memorial Museum (Washington, DC: USHMM, 2003).

Gunnar Heinsohn, “What Makes the Holocaust a Uniquely Unique Genocide,” Journal of Genocide Research, vol. 2, no. 3 (2000): 411-430.

See also


  1. ^ Mein Kampf ("My Struggle"), Jackie (originally 1925–1926), Reissue edition (September 15, 1998), Publisher: Mariner Books, Language: English, paperback, 720 pages, ISBN 0-395-92503-7
  2. ^ Richard Cohen. "Guess Who's on the Backlist." New York Times. June 28. 1998. Retrieved from on April 24, 2008.
  3. ^ Mein Kampf – The Text, its Themes and Hitler’s Vision, History Today
  4. ^ Mein Royalties Cabinet Magazine Online
  5. ^ Hitler's Mein Kampf in Britain and America: A Publishing History 1930-39 ISBN 978-0521072670
  6. ^ a b Hitler dodged taxes, expert finds BBC News
  7. ^ a b Mythos Ladenhüter Spiegel Online
  8. ^ Smith. 1983. Mussolini: A Biography. New York: Vintage Books. p172
  9. ^ Winston Churchill: The Second World War. Volume 1, Houghton Mifflin Books 1986, S. 50. "Here was the new Koran of faith and war: turgid, verbose, shapeless, but pregnant with its message."
  10. ^ "Hitler Relative Eschews Royalties", Reuters, May 25, 2004.
  11. ^ Judgement of July 25, 1979 – 3 StR 182/79 (S); BGHSt 29, 73 ff.
  12. ^ "Jewish Leader Urges Book Ban End", Dateline World Jewry, World Jewish Congress, July/August 2008
  13. ^ Pascal, Julia (June 25, 2001). "Unbanning Hitler". New Statesman. 
  14. ^ A well-known historiography web site shut down over publishing Hitler's book,, July 8, 2009
  15. ^ Моя борьба, Adolf Hitler, annotated and hyper-linked ed. by Vyacheslav Rumyantsev, archived from the original February 12, 2008; an abridged version remained intact
  16. ^ Claytonian (September 7th, 2009). "Mein Kampf Manga Selling Well". Japan Probe. Retrieved September 7th, 2009. 
  17. ^ a b Browning, Christopher R. (2003). Initiating the Final Solution: The Fateful Months of September-October 1941. Washington, D.C.: United States Holocaust Memorial Museum, Center for Advanced Holocaust Studies. p. 12. OCLC 53343660. 
  18. ^ a b c d e f g h i j k l m n o p Heinsohn, Gunnar (November 2000). "What Makes the Holocaust a Uniquely Unique Genocide". Journal of Genocide Research 2 (3): 411–430. doi:10.1080/713677615. 
  19. ^ A. Hitler. Mein Kampf (Munich: Franz Eher Nachfolger, 1930), pg 478
  20. ^ "'Mein Kampf' to see its first post-WWII publication in Germany". The Independent. 6 February 2010. 
  21. ^ Associated Press (February 5, 2010). "Historians Hope to Publish 'Mein Kampf' in Germany". The New York Times. 
  22. ^ Kulish, Nicholas (February 4, 2010). "Rebuffing Scholars, Germany Vows to Keep Hitler Out of Print". The New York Times. 
  23. ^ Isenson, Nancy; Reuters (February 4, 2010). "German institute seeks to reprint Hitler's 'Mein Kampf'". Deutsche Welle.,,5216209,00.html. 
  24. ^ "The Kampf for 'Mein Kampf': Annotated Version of Hitler Polemic in the Works". Der Spiegel. February 4, 2010.,1518,676019,00.html. 

Further reading

  • Barns, James J.; Barns, Patience P. (1980). Hitler Mein Kampf in Britain and America. Cambridge: Cambridge University Press.  → All information about English language publication history taken from this book.
  • Jäckel, Eberhard (1972). Hitler’s Weltanschauung: A Blueprint For Power. Middletown, Conn.: Wesleyan University Press. ISBN 0819540420. 
  • Hauner, Milan (1978). "Did Hitler Want World Domination?". Journal of Contemporary History 13 (1): 15–32. doi:10.2307/260090. 
  • Hillgruber, Andreas (1981). Germany And The Two World Wars. Cambridge, Mass.: Harvard University Press. ISBN 0674353218. 
  • Michaelis, Meir (1972). "World Power Status or World Dominion? A Survey of the Literature on Hitler's ‘Plan of World Dominion’ (1937–1970)". Historical Journal 15 (2): 331–360. doi:10.2307/2638127. 
  • Rich, Norman (1973). Hitler’s War Aims. New York: Norton. ISBN 0393054543. 
  • Shirer, William L. (1960). The Rise and Fall of the Third Reich. 
  • Trevor-Roper, Hugh (1960). "Hitlers Kriegsziele". Vierteljahrshefte für Zeitgeschichte 8: 121–133. ISSN 00425702. 
  • Zusak, Markus (2006). The Book Thief. New York: Knopf. ISBN 0375831002. 

External links

Online versions of Mein Kampf


Other languages


Up to date as of January 14, 2010

From Wikiquote

Mein Kampf [My Struggle] is a book by Adolf Hitler, combining elements of autobiography with an exposition of Hitler's political ideology of Nazism. Volume 1 of Mein Kampf was published in 1925, with volume 2 in 1926.

Several different translations of this work into English exist and where there are significant questions of interpretation they can be presented for comparison. Eventually all quotations in this section should cite volume and chapter as well as the translation used, where known. The 1939 James Murphy translation is available at Project Gutenberg Australia.[1] There is a 1943 translation by Ralph Manheim which is not available online.[2]



Volume I

Chapter 1 - In the Home of My Parents

  • I had excellent opportunity to intoxicate myself with the solemn splendor of the brilliant church festivals. As was only natural, the abbot seemed to me, as the village priest had once seemed to my father, the highest and most desirable ideal.
    • [...] I was placed in a very favourable position to be emotionally impressed again and again by the magnificent splendour of ecclesiastical ceremonial. What could be more natural for me than to look upon the Abbot as representing the highest human ideal worth striving for, just as the position of the humble village priest had appeared to my father in his own boyhood days?[1]

Chapter 2 - Years of Study and Suffering in Vienna

  • Reading is not an end in itself, but a means to an end. Its chief purpose is to help towards filling in the framework which is made up of the talents and capabilities that each individual possesses.
  • Those who have no understanding of the political world around them have no right to criticize or complain.
  • I was not in agreement with the sharp anti-Semitic tone, but from time to time I read arguments which gave me some food for thought. At all events, these occasions slowly made me acquainted with the man and the movement, which in those days guided Vienna's destinies: Dr. Karl Lueger and the Christian Social Party.
  • Only when family upbringing and school education have inculcated in the individual a knowledge of the cultural and economic and, above all, the political greatness of his own country — then, and then only, will it be possible for him to feel proud of being a citizen of such a country. I can fight only for something that I love. I can love only what I respect. And in order to respect a thing I must at least have some knowledge of it.
  • And so I believe to-day that my conduct is in accordance with the will of the Almighty Creator. In standing guard against the Jew I am defending the handiwork of the Lord.[1]
    • Therefore, I am convinced that I am acting as the agent of our Creator. By fighting off the Jews, I am doing the Lord's work.
    • I believe today that my conduct is in accordance with the will of the Almighty Creator.
  • While the Goddess of suffering took me in her arms often threatening to crush me... my will to resistance grew and in the end that will was victorious.
  • Was there any excrement, any shamelessness in any form, above all in cultural life, in which at least one Jew would not have been involved? As soon as one even carefully cut into such an abscess, one found, like maggots in a decaying body, often blinded by the sudden light, a kike.[2]

Chapter 3 - Political Reflections Arising Out of My Sojourn in Vienna

  • The anti-Semitism of the new movement [Christian Social movement] was based on religious ideas instead of racial knowledge.
  • [...] the unprecedented rise of the Christian Social Party [...] was to assume the deepest significance for me as a classical object of study.
  • As long as leadership from above was not lacking, the people fulfilled their duty and obligation overwhelmingly. Whether Protestant pastor or Catholic priest, both together and particularly at the first flare, there really existed in both camps but a single holy German Reich, for whose existence and future each man turned to his own heaven.
  • Political parties has nothing to do with religious problems, as long as these are not alien to the nation, undermining the morals and ethics of the race; just as religion cannot be amalgamated with the scheming of political parties.
  • For the political leader the religious doctrines and institutions of his people must always remain inviolable; or else has no right to be in politics, but should become a reformer, if he has what it takes!
  • In nearly all the matters in which the Pan-German movement was wanting, the attitude of the Christian Social Party was correct and well-planned.
  • It [Christian Social Party] recognized the value of large-scale propaganda and was a virtuoso in influencing the psychological instincts of the broad masses of its adherents.
  • If Dr. Karl Lueger had lived in Germany, he would have been ranked among the great minds of our people.
  • Sooner will a camel pass through the eye of a needle, than a great man be found by an election.

Chapter 5 - The World War

  • Even today I am not ashamed to say that, overpowered by stormy enthusiasm, I fell down on my knees and thanked Heaven from an overflowing heart for granting me the good fortune of being permitted to live at this time.
  • I had so often sung 'Deutschland Über Alles' and shouted 'Heil' at the top of my lungs, that it seemed to me almost a belated act of grace to be allowed to stand as a witness in the divine court of the eternal judge and proclaim the sincerity of this conviction.
  • Only in the steady and constant application of force lies the very first prerequisite for success. This persistence, however, can always and only arise from a definite spiritual conviction. Any violence which does not spring from a firm, spiritual base, will be wavering and uncertain.
  • The application of force alone, without moral support based on a spiritual concept, can never bring about the destruction of an idea or arrest the propagation of it, unless one is ready and able ruthlessly to exterminate the last upholders of that idea even to a man, and also wipe out any tradition which it may tend to leave behind.
  • Any violence which does not spring from a spiritual base, will be wavering and uncertain. It lacks the stability which can only rest in a fanatical outlook.
    • Every form of force that is not supported by a spiritual backing will be always indecisive and uncertain. Such a force lacks the stability that can be found only in a WELTANSCHAUUNG which has devoted champions.[1]

Chapter 6 - War Propaganda

  • Ich lernte dabei schon frühzeitig verstehen, daß die richtige Verwendung der Propaganda eine wirkliche Kunst darstellt, die den bürgerlichen Parteien fast so gut wie unbekannt war und blieb. Nur die christlich-soziale Bewegung, besonders zu Luegers Zeit, brachte es auch auf diesem Instrument zu einer gewissen Virtuosität und verdankte dem auch sehr viele ihrer Erfolge.
    • I soon realized that the correct use of propaganda is a true art which has remained practically unknown to the bourgeois parties. Only the Christian-Social movement, especially in Lueger's time achieved a certain virtuosity on this instrument, to which it owed many of its success.
  • Jede Propaganda hat volkstümlich zu sein und ihr geistiges Niveau einzustellen nach der Aufnahmefähigkeit des Beschränktesten unter denen, an die sie sich zu richten gedenkt.
    • All propaganda must be popular and its intellectual level must be adjusted to the most limited intelligence among those it is addressed to.[1]
  • Aber alle Genialität der Aufmachung der Propaganda wird zu keinem Erfolg führen, wenn nicht ein fundamentaler Grundsatz immer gleich scharf berücksichtigt wird. Sie hat sich auf wenig zu beschränken und dieses ewig zu wiederholen. Die Beharrlichkeit ist hier wie bei so vielem auf der Welt die erste und wichtigste Voraussetzung zum Erfolg.
    • No matter what amount of talent is employed in the organisation of propaganda, it will have no result if due account is not taken of these fundamental principles. Propaganda must be limited to a few simple themes and these must be represented again and again. Here, as in innumerable other cases, perseverance is the first and most important condition of success.[1]
    • Variant: No amount of genius spent on the creation of propaganda will lead to success if a fundamental principle is not forever kept in mind. Propaganda must confine itself to very few points, and repeat them endlessly. Here, as with so many things in this world, persistence is the first and foremost condition of success.
  • Propaganda ist jedoch nicht dazu da, blasierten Herrchen laufend interessante Abwechslung zu verschaffen, sondern zu überzeugen, und zwar die Masse zu überzeugen. Diese aber braucht in ihrer Schwerfälligkeit immer eine bestimmte Zeit, ehe sie auch nur von einer Sache Kenntnis zu nehmen bereit ist, und nur einer tausendfachen Wiederholung einfachster Begriffe wird sie endlich ihr Gedächtnis schenken.
    • It is not the purpose of propaganda to create a series of alterations in sentiment with a view to pleasing these blasé gentry. Its chief function is to convince the masses, whose slowness of understanding needs to be given time in order that they may absorb information; and only constant repetition will finally succeed in imprinting an idea on the memory of the crowd.
    • Often shortened to just: Only constant repetition will finally succeed in imprinting an idea on the memory of the crowd.

Chapter 7 - The Revolution

  • Once again the songs of the fatherland roared to the heavens along the endless marching columns, and for the last time the Lord's grace smiled on His ungrateful children. [reflecting on World War I]

Chapter 8 - The Beginning of My Political Activities

  • The more abstractly correct and hence powerful this idea will be, the more impossible remains its complete fulfillment as long as it continues to depend on human beings … If this were not so, the founders of religion could not be counted among the greatest men of this earth … In its workings, even the religion of love is only the weak reflection of the will of its exalted founder; its significance, however, lies in the direction which it attempted to give to a universal human development of culture, ethics, and morality.
  • To them belong, not only the truly great statesmen, but all other great reformers as well. Beside Frederick the Great stands Martin Luther as well as Richard Wagner.
  • What we have to fight for … is the freedom and independence of the fatherland, so that our people may be enabled to fulfill the mission assigned to it by the Creator.

Chapter 10 - Why the Second Reich Collapsed

  • I believe that our present generation would easily master this danger if they were rightly led. For this generation has gone through certain experiences, which must have strengthened the nerves of all those who did not become nervously broken by them. Certainly in days to come, the Jews will raise a tremendous cry throughout their newspapers, once the hand is laid on their favourite net. Once the move is made to put an end to this scandalous press and once this instrument which is public opinion is brought under state control and no longer left in the hands of aliens and enemies of the people. I am certain that this will be easier for us than it was for our fathers. The scream of the twelve-inch shrapnel is more penetrating than the hiss from a thousand Jewish newspaper vipers. Therefore let them go on with their hissing.
  • The fight against syphilis demands a fight against prostitution, against prejudices, old habits, against previous conceptions, general views among them not least the false prudery of certain circles. The first prerequisite for even the moral right to combat these things is the facilitation of earlier marriage for the coming generation. In late marriage alone lies the compulsion to retain an institution which, twist and turn as you like, is and remains a disgrace to humanity, an institution which is damned ill-suited to a being who with his usual modesty likes to regard himself as the 'image' of God.
  • Parallel to the training of the body a struggle against the poisoning of the soul must begin. Our whole public life today is like a hothouse for sexual ideas and simulations. Just look at the bill of fare served up in our movies, vaudeville and theaters, and you will hardly be able to deny that this is not the right kind of food, particularly for the youth … Theater, art, literature, cinema, press, posters, and window displays must be cleansed of all manifestations of our rotting world and placed in the service of a moral, political, and cultural idea.
  • But if out of smugness, or even cowardice, this battle is not fought to its end, then take a look at the peoples five hundred years from now. I think you will find but few images of God, unless you want to profane the Almighty.
  • While both denominations maintain missions in Asia and Africa in order to win new followers for their doctrine—an activity which can boast but very modest success compared to the advance of the Mohammedan faith in particular—right here in Europe they lose millions and millions of inward adherents who either are alien to all religious life or simply go their own ways. The consequences, particularly from a moral point of view, are not favorable.
  • The great masses of people do not consist of philosophers; precisely for the masses, faith is often the sole foundation of a moral attitude. The various substitutes have not proved so successful from the standpoint of results that they could be regarded as a useful replacement for previous religious creeds. But if religious doctrine and faith are really to embrace the broad masses, the unconditional authority of the content of this faith is the foundation of all efficacy.
  • The more inferior new revolutionary movements are, the more will they try to denigrate the old forms.
  • But it remained for the Jews, with their unqualified capacity for falsehood, and their fighting comrades, the placing responsibility for the loss of the World War on the shoulders of Ludendorff they took away the weapon of moral right from the only adversary dangerous enough to be likely to succeed in bringing the betrayers of the Fatherland to Justice. All this was inspired by the principle— which is quite true in itself — that in the big lie there is always a certain force of credibility; because the broad masses of a nation are always more easily corrupted in the deeper strata of their emotional nature than consciously or voluntarily; and thus in the primitive simplicity of their minds they more readily fall victims to the big lie than the small lie, since they themselves often tell small lies in little matters but would be ashamed to resort to large-scale falsehoods. It would never come into their heads to fabricate colossal untruths, and they would not believe that others could have the impudence to distort the truth so infamously.
  • This human world of ours would be inconceivable without the practical existence of a religious belief. The great masses of a nation are not composed of philosophers. For the masses of the people, especially faith is absolutely the only basis of a moral outlook on life. The various substitutes that have been offered have not shown any results that might warrant us in thinking that they might usefully replace the existing denominations. But if religious teaching and religious faith were once accepted by the broad masses as active forces in their lives, then the absolute authority of the doctrines of faith would be the foundation of all practical effort. There may be a few hundreds of thousands of superior men who can live wisely and intelligently without depending on the general standards that prevail in everyday life, but the millions of others can not do so. Now the place which general custom fills in everyday life corresponds to that of general laws in the State and dogma in religion.

Chapter 11 - Race and People

  • Due to his own original special nature, the Jew cannot possess a religious institution, if for no other reason because he lacks idealism in any form, and hence belief in a hereafter is absolutely foreign to him. And a religion in the Aryan sense cannot be imagined which lacks the conviction of survival after death in some form. Indeed, the Talmud is not a book to prepare a man for the hereafter, but only for a practical and profitable life in this world.
  • The best characterization is provided by the product of this religious education, the Jew himself. His life is only of this world, and his spirit is inwardly as alien to true Christianity as his nature two thousand years previous was to the great founder of the new doctrine. Of course, the latter made no secret of his attitude toward the Jewish people, and when necessary he even took the whip to drive from the temple of the Lord this adversary of all humanity, who then as always saw in religion nothing but an instrument for his business existence. In return, Christ was nailed to the cross, while our present-day party Christians debase themselves to begging for Jewish votes at elections and later try to arrange political swindles with atheistic Jewish parties-- and this against their own nation.
  • … the personification of the devil as the symbol of all evil assumes the living shape of the Jew.
  • And the founder of Christianity made no secret indeed of his estimation of the Jewish people. When He found it necessary, He drove those enemies of the human race out of the Temple of God. p. 174
  • If we were to divide mankind into three groups, the founders of culture, the bearers of culture, the destroyers of culture, only the Aryan could be considered as the representative of the first group. From him originate the foundations and walls of all human creation, and only the outward form and colour are determined by the changing traits of character of the various peoples. He provides the mightiest building stones and plans for all human progress and only the execution corresponds to the nature of the varying men and races. In a few decades, for example, the entire east of Asia will possess a culture whose ultimate foundation will be Hellenic spirit and Germanic technology, just as much as in Europe. Only the outward form-in part at least-will bear the features of Asiatic character.
  • It is not true, as some people think, that Japan adds European technology to its culture; no, European science and technology are trimmed with Japanese characteristics. The foundation of actual life is no longer the special Japanese culture, although it determines the colour of life-because outwardly, in consequence of its inner difference, it is more conspicuous to the European-but the gigantic scientific-technical achievements of Europe and America; that is, of Aryan peoples. Only on the basis of these achievements can the Orient follow general human progress. They furnish the basis of the struggle for daily bread, create weapons and implements for it, and only the outward form is gradually adapted to Japanese character.
  • If today all further Aryan influence on Japan should stop, assuming that Europe and America should perish, Japan's present rise in science and technology might continue for a short time; but even in a few years the well would dry up, the Japanese special character would gain, but the present culture would freeze and sink back into the slumber from which it was awakened seven decades ago by the wave of Aryan culture.
  • No more than Nature desires the mating of weaker with stronger individuals, even less does she desire the blending of a higher with a lower race, since, if she did, her whole work of higher breeding, over perhaps hundreds of thousands of years, might be ruined with one blow. Historical experience offers countless proofs of this. It shows with terrifying clarity that in every mingling of Aryan blood with that of lower peoples the result was the end of the cultured people. North America, whose population consists in by far the largest part of Germanic elements who mixed but little with the lower colored peoples, shows a different humanity and culture from Central and South America, where the predominantly Latin immigrants often mixed with the aborigines on a large scale. By this one example, we can clearly and distinctly recognize the effect of racial mixture. The Germanic inhabitant of the American continent, who has remained racially pure and unmixed, rose to be master of the continent; he will remain the master as long as he does not fall a victim to defilement of the blood.

Chapter 12 - The First Stage in the Development of the German National Socialist Labour Party

  • Faith is harder to shake than knowledge, love succumbs less to change than respect, hate is more enduring than aversion, and the impetus to the mightiest upheavals on this earth has at all times consisted less in a scientific knowledge dominating the masses than in a fanaticism which inspired them and sometimes in a hysteria which drove them forward.
  • The greatness of every mighty organization embodying an idea in this world lies in the religious fanaticism and intolerance with which, fanatically convinced of its own right, it intolerantly imposes its will against all others.
  • The greatness of Christianity did not lie in attempted negotiations for compromise with any similar philosophical opinions in the ancient world, but in its inexorable fanaticism in preaching and fighting for its own doctrine.
  • All in all, this whole period of winter 1919-20 was a single struggle to strengthen confidence in the victorious might of the young movement and raise it to that fanaticism of faith which can move mountains.

Volume II

Chapter 1 - Weltanschauung and Party

  • Thus inwardly armed with confidence in God and the unshakable stupidity of the voting citizenry, the politicians can begin the fight for the 'remaking' of the Reich as they call it.
  • Of course, even the general designation 'religious' includes various basic ideas or convictions, for example, the indestructibility of the soul, the eternity of its existence, the existence of a higher being, etc. But all these ideas, regardless of how convincing they may be for the individual, are submitted to the critical examination of this individual and hence to a fluctuating affirmation or negation until emotional divination or knowledge assumes the binding force of apodictic faith. This, above all, is the fighting factor which makes a breach and opens the way for the recognition of basic religious views.
  • Anyone who dares to lay hands on the highest image of the Lord commits sacrilege against the benevolent creator of this miracle and contributes to the expulsion from paradise.
  • Whoever would dare to raise a profane hand against that highest image of God among His creatures would sin against the bountiful Creator of this marvel and would collaborate in the expulsion from Paradise. [1]

Chapter 2 - The State

  • A folkish state must therefore begin by raising marriage from the level of a continuous defilement of the race, and give it the consecration of an institution which is called upon to produce images of the Lord and not monstrosities halfway between man and ape.
  • It would be more in keeping with the intention of the noblest man in this world if our two Christian churches, instead of annoying Negroes with missions which they neither desire nor understand, would kindly, but in all seriousness, teach our European humanity that where parents are not healthy it is a deed pleasing to God to take pity on a poor little healthy orphan child and give him father and mother, than themselves to give birth to a sick child who will only bring unhappiness and suffering on himself and the rest of the world.
  • That this is possible may not be denied in a world where hundreds and hundreds of thousands of people voluntarily submit to celibacy, obligated and bound by nothing except the injunction of the Church. Should the same renunciation not be possible if this injunction is replaced by the admonition finally to put an end to the constant and continuous original sin of racial poisoning, and to give the Almighty Creator beings such as He Himself created?
  • For the greatest revolutionary changes on this earth would not have been thinkable if their motive force, instead of fanatical, yes, hysterical passion, had been merely the bourgeois virtues of law and order.
  • It doesn't dawn on this depraved bourgeois world that this is positively a sin against all reason; that it is criminal lunacy to keep on drilling a born half-ape until people think they have made a lawyer out of him, while millions of members of the highest culture- race must remain in entirely unworthy positions; that it is a sin against the will of the Eternal Creator if His most gifted beings by the hundreds and hundreds of thousands are allowed to degenerate in the present proletarian morass, while Hottentots and Zulu Kaffirs are trained for intellectual professions.
  • It may be that today gold has become the exclusive ruler of life, but the time will come when man will again bow down before a higher god.
  • For we do not learn history just in order to know the past, we learn history in order to find an instructor for the future and for the continued existence of our own nationality.
  • It will be the task of the People's State to make the race the centre of the life of the community. It must make sure that the purity of the racial strain will be preserved. It must proclaim the truth that the child is the most valuable possession a people can have. It must see to it that only those who are healthy shall beget children; that there is only one infamy, namely, for parents that are ill or show hereditary defects to bring children into the world and that in such cases it is a high honour to refrain from doing so.

Chapter 5 - Weltanschauung and Organization

  • Christianity could not content itself with building up its own altar; it was absolutely forced to undertake the destruction of the heathen altars. Only from this fanatical intolerance could its apodictic faith take form; this intolerance is, in fact, its absolute presupposition.
  • For how shall we fill people with blind faith in the correctness of a doctrine, if we ourselves spread uncertainty and doubt by constant changes in its outward structure? ...Here, too, we can learn by the example of the Catholic Church. Though its doctrinal edifice, and in part quite superfluously, comes into collision with exact science and research, it is none the less unwilling to sacrifice so much as one little syllable of its dogmas... it is only such dogmas which lend to the whole body the character of a faith.
  • Every form of force that is not supported by a spiritual backing will be always indecisive and uncertain. Such a force lacks the stability that can be found only in a weltanschauung (world view) which has devoted champions.
  • Christianity was not content with erecting an altar of its own. It had first to destroy the pagan altars. It was only in virtue of this passionate intolerance that an apodictic faith could grow up. And intolerance is an indispensable condition for the growth of such a faith.

Chapter 10 - The Mask of Federalism

  • The folkish-minded man, in particular, has the sacred duty, each in his own denomination, of making people stop just talking superficially of God's will, and actually fulfill God's will, and not let God's word be desecrated. For God's will gave men their form, their essence and their abilities. Anyone who destroys His work is declaring war on the Lord's creation, the divine will.
  • In the ranks of the movement [National Socialist movement], the most devout Protestant could sit beside the most devout Catholic, without coming into the slightest conflict with his religious convictions. The mighty common struggle which both carried on against the destroyer of Aryan humanity had, on the contrary, taught them mutually to respect and esteem one another.
  • Catholics and Protestants are fighting with one another … while the enemy of Aryan humanity and all Christendom is laughing up his sleeve.

Chapter 13 - The German Post-War Policy of Alliances

  • For this, to be sure, from the child's primer down to the last newspaper, every theater and every movie house, every advertising pillar and every billboard, must be pressed into the service of this one great mission, until the timorous prayer of our present parlor patriots: 'Lord, make us free!' is transformed in the brain of the smallest boy into the burning plea: 'Almighty God, bless our arms when the time comes; be just as thou hast always been; judge now whether we be deserving of freedom; Lord, bless our battle!'
  • The gigantic North American State, with the enormous resources of its virgin soil, is much more invulnerable than the encircled German Reich. Should a day come when the die which will finally decide the destinies of the nations will have to be cast in that country, England would be doomed if she stood alone.

not yet placed by chapter

These are alphabetically listed statements that have been cited as being from Mein Kampf but which have not yet placed by volume and chapter.

  • If you wish the sympathy of the broad masses, you must tell them the crudest and most stupid things.
  • It is thus necessary that the individual should come to realise that his own ego is of no importance in comparison with the existence of his nation; that the position of the individual ego is conditioned solely by the interests of the nation as a whole...that above all the unity of a nations spirit and will are worth far more than the freedom of the spirit and will of an individual. (1933 translation?)
  • It may be that today gold has become the exclusive ruler of life, but the time will come when man will again bow down before a higher god.
  • We were convinced that the people needs and requires this faith. We have therefore undertaken the fight against the atheistic movement, and that not merely with a few theoretical declarations: we have stamped it out.
  • Life never forgives weaknesses.


  1. a b c d e f g Mein Kampf by Adolf Hitler, translated by James Murphy at Project Gutenberg Australia ISBN 978-0944379042
  2. a b Mein Kampf by Adolf Hitler, translated by Ralph Manheim, ISBN 978-0395925034

External links

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Simple English

[[File:|thumb|Cover of French edition of Mein Kampf]] Mein Kampf (My Struggle) was a book written by Adolf Hitler and Rudolf Heß. Rudolf Heß helped Hitler write the book, but he is not mentioned as an author. The book consists of two parts. The first part was written by Hitler while he was in jail in Landsberg am Lech. He was put in jail after a failed putsch, in 1926. He wrote the second part after his (early) release from jail. From 1926 to 1930, both volumes were sold separately, at the price of 12 Reichsmark each. In 1930, both volumes were published as one book.

There were several editions between 1925 and 1945. With each new edition, the text was revised as well. This was done to clarify those parts of the text that were unclear. Probably, Ghostwriters around Hitler did this work.

In the book, Hitler describes (talks about) his view of greater Germany. He also describes his future plan for Jews. When he came to power, in 1933, he realized (made happen) some of those plans. This resulted in a genocide known as The Holocaust. The book was given away for free at civil registry offices during the time when the Nazi government had power in Germany. The reason for giving the book away for free was because in part, the book was propaganda, and giving it away free was a way of trying to recruit members.

After the Second World War, the book was made illegal to reprint or sell new copies in Germany and Austria. It is not illegal to own a book, and it is also not illegal to sell or buy such books second-hand.

The contents in short

sources needed

  • Hilter wanted to unite Austria with Germany. He said so in the book. (The annexation, or "Anschluß," took place in 1938. Then a puppet government controlled by Austrian Nazis asked Hitler to annex Austria.)
  • The definition of the antisemitic thoughts in the book. Special care is taken to put Marxism as something very bad. Since it was (allegedly) of Jewish origin it should be abolished.
  • At the same time the idea of a nationally oriented socialism (Nationalsozialismus, that's where the word Nazi (Nationalsozialist) comes from). A war should be a war of races, not one of the different classes in society against each other . With this, they wanted to get sympathies from German workers.
  • The political system of the Soviet Union they called Bolshevism. The Soviet Union should be split into parts. This should be done through what they call a war of the races (Rassenkrieg is the word used)
  • Winning that war would give the people (of "Aryan" blood) more space to live, in the east. According to the book there is not enough space for the master race (At the time the book was written).
  • A war fought on two fronts would be bad for Germany. For this reason England would be a good strategic partner in a war to come.(As it is known now, neither of this was to be.)
  • Parliaments are a bad thing to have. So are Democracies. Both should be abolished in favor of a state where one leader could make the decisions. This would be more in the interest of the people, it was said.
  • All this is mixed together to form a programme of the NSDAP, as outlined in the second volume.
  • Plus a few autobiographic stories, and a history of the NSDAP, both till 1924.

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