Economy Quotes for our times

Recommended books on this topic:

1. Mainfesto For Breaking The Financial Slavery to Interest by Gottfried Feder
2. Opposing the Money Lenders by Kerry Bolton
3. Hitler Speaks on the Jews by Frank Diepp (published by Ostara Publications)
4. The Jews and Modern Capitalism by Werner Sombart

Cultured Thug video covering this book

5. You should already have a copy of Mein Kampf

If not, try Thomas Dalton's translation

MEIN KAMPF QUOTES

On Gottried Feder

Note: this is just a labeling for this section quotes.

Additional note : Stalag edition used for all our Mein Kampf Quotes.

When I heard Gottfried Feder’s first lecture on ‘The Abolition of the Thraldom of Interest,’ I understood immediately that here was a truth of transcendental importance for the future of the German people.

The absolute separation of stock-exchange capital from the economic life of the nation would make it possible to oppose the process of internationalisation in German business, without at the same time attacking capital as such, for to do this would jeopardise the foundations of our national independence.

I clearly saw what was developing in Germany and I realised then that the stiffest fight we would have to wage would not be against an alien enemy, but against international capital. In Feder’s speech I found an effective slogan for our coming struggle.

Here again, later events proved how correct was the impression we then had. The fools among our bourgeois politicians no longer mock at us on this score, for even those politicians now see if they would speak the truth that international stock-exchange capital was not only the chief instigating factor in bringing about the war, but that, now the war is over, it serves to turn the peace into a hell.

The struggle against international finance capital and loan capital has become one of the most important points in the programme on which the German nation has based its fight for economic freedom and independence.

A serious state of economic disruption was being brought about by the slow elimination of the personal control of vested interests and the gradual transference of the whole economic structure into the hands of joint-stock companies. In this way labour became degraded into an object of speculation in the hands of unscrupulous exploiters.

The de-personalisation of property ownership increased on a vast scale. Financial exchange circles began to triumph and made slow but sure progress in assuming control of the whole of national life.

A third factor, however, deserves greater attention, since it is of essential importance for the establishment of future alliances in Europe.

From the political point of view it is not in the interests of Great Britain that Germany should be ruined still more, but such a development would be very much in the interests of the Jews who manipulate the international money-markets.

The cleavage between official, or rather traditional, British statesmanship and the controlling influence of the Jew on the money-markets is nowhere so clearly manifested as in the various attitudes adopted towards problems of British foreign policy.

Contrary to the interests and welfare of Great Britain, Jewish finance demands not only the absolute economic destruction of Germany, but its complete political enslavement.

The internationalisation of our German economic system, that is to say, the transference of our productive forces to the control of Jewish international finance, can be completely carried out only in a State that has been politically Bolshevised.

But the Marxist fighting forces of international and Jewish stock-exchange capital cannot finally smash the German national State without friendly, help from outside.

History of the Jews & Finance

note: this is just a labeling for this section quotes

...and, in the beginning, did not trouble to disguise his nationality.

He still remained openly a Jew, partly it may be, because his appearance betrayed the racial difference between him and the people of the country in which he dwelt, or because he knew too little of the language.

It may also be that people of other races refused to mix with him, so that he could not very well adopt any other pose than that of a foreign merchant.

Because of his subtlety and cunning and the lack of experience on the part of the people whose guest he became, it was not to his disadvantage openly to retain his Jewish character.

This may even have been advantageous to him, for the foreigner was received kindly.

(b) Slowly but steadily, he began to take part in the economic life around him, not as a producer, however, but only as a middleman.

His commercial cunning, acquired through thousands of years of negotiation as an intermediary, made him superior in this field to the Aryans, who were still quite ingenuous and indeed clumsy, and whose honesty was unlimited, so that after a short time commerce seemed destined to become, a Jewish monopoly.

The Jew began by lending out money and, as usual, at a usurious rate of interest. It was he who first introduced the payment of interest on borrowed money.

The danger which this innovation involved was not at first recognised; indeed, the innovation was welcomed, because it offered momentary advantages.

(c) At this stage the Jew had become firmly settled; that is to say, he inhabited special sections of the cities and towns and had his own quarter in the market-towns. Thus he gradually came to form a State within the State.

He came to look upon the commercial domain and all monetary transactions, as a privilege belonging exclusively to himself, and exploited it ruthlessly.

(d) At this stage finance and trade had become his complete monopoly.

Finally, his usurious rate of interest aroused opposition, and the increasing impudence which the Jew began to manifest all round stirred up popular indignation, while his display of wealth gave rise to popular envy.

The cup of his iniquity became full to the brim, when he included landed property among his commercial wares and degraded the land to the level of a market commodity.

Since he himself never cultivated the soil, but considered it as an object to be exploited, allowing the peasant to remain on the land, but only on condition that he submitted to the most heartless exactions of his new master, public antipathy against the Jew steadily increased and finally turned into open animosity.

His extortionate tyranny became so unbearable that people rebelled against his control and used physical violence against him. They began to scrutinise this foreigner somewhat more closely and then began to discover the repulsive traits aid characteristics inherent in him, until finally the gulf between the Jews and their hosts could no longer be bridged.

In times of distress a wave of public anger has usually arisen against the Jew; the masses have taken the law into their own hands; they have seized Jewish property and ruined the Jew in their urge to protect themselves against what they consider to be a scourge of God.

Having come to know the Jew intimately in the course of centuries, they looked upon his presence among them as a public danger comparable only to the plague.

e) Then the Jew began to reveal his true character. He paid court to governments, with servile flattery, used his money to ingratiate himself further and thus regularly secured for himself once again the privilege of exploiting his victims.

Although public wrath flared up against this eternal profiteer and drove him out, after a few years he reappeared in those same place, and carried on as before.

No persecution could force him to give up his trade of exploiting other people and no amount of harrying succeeded in driving him out permanently.

He always returned after a short time and it was always the old story with him.

In an effort to prevent at least the worst from happening, laws were passed which debarred the Jew from obtaining possession of land.

(f) In proportion as the powers of kings and princes increased, the Jew sidled up to them. He begged for ‘charters’ and ‘privileges’ which those gentlemen, who were generally in financial straits, gladly granted if they received adequate payment in return.

However high the price he has to pay, the Jew will succeed in getting it back within a few years with interest and even with compound interest thanks to the privilege he has acquired. He is a real leech who clings to the body of his unfortunate victims and cannot be removed, so that when the princes found themselves in need once again they took the blood from his swollen veins with their own hands.

This game was repeated unendingly. In the case of those who were called the ‘German princes,’ the part they played was quite as contemptible as that played by the Jew. They were a real scourge to their people.

Their compeers may be found in some of the government ministers of our time. It was due to the German princes that the German nation could not succeed in definitely freeing itself from the Jewish peril.

Unfortunately, the situation did not change at a later period. The princes finally received the reward which they had a thousandfold deserved for all the crimes committed by them against their own people. They had allied themselves with Satan and later on they discovered that they were in Satan’s power.

(g) By permitting themselves to be entangled in the toils of the Jew, the princes prepared their own downfall. The position which they held among their people was slowly but steadily undermined, not only by their continued failure to guard the interests of their subjects, but by their positive exploitation of them.

The Jew calculated exactly the time when the downfall of the princes was approaching and did his best to hasten it. He intensified their financial difficulties by hindering them in the exercise of their duty towards their people, by encouraging them, through the most servile flattery, to indulge in vicious habits, whereby he made himself more and more indispensable to them.

His astuteness, or rather, his utter unscrupulousness in money affairs enabled him to exact fresh payments from the princes subjects, to squeeze the money out of them and then have it spent as quickly as possible.

Every Court had its ‘Court Jew,’ as this plague was called, who tortured the innocent victims until they were driven to despair, while at the same time he provided the means which the princes squandered on their own pleasures.

It is not to be wondered at that these ornaments of the human race became the recipients of official honours and were even admitted to the ranks of the hereditary nobility, thus contributing not only to expose that social institution to ridicule, but also to contaminate it from the inside.

Naturally, the Jew could now exploit the position which he had attained and advance even more rapidly than before.

Finally, he only needed to be baptised in order to become entitled to all the rights and privileges which belonged to the children of the nation on which he preyed.

This was an excellent stroke of business for him, and he often availed himself of it, to the great joy of the Church, which was proud of having gained a new child in the Faith, and also to the joy of Israel, which was happy at seeing the trick pulled off successfully.

He felt the power of the princes slowly crumbling and therefore looked about to find a new social plank on which he might stand.

Furthermore, his financial domination in all the spheres of economic life had become so great that he felt he could no longer sustain that enormous structure, or extend his influence, unless he were admitted to the full enjoyment of the ‘rights of citizenship.’

He aimed at both, preservation and expansion; for the higher he could climb, the more alluring became the prospect of reaching the old goal, which was promised to him in ancient times, namely world domination to which he now looked forward with feverish eyes, as he thought he saw it within his grasp.

Therefore, all his efforts were now directed to becoming a fully-fledged citizen, endowed with all civil and political rights. That was the reason for his emancipation from the ghetto.

(i) Thus the Court Jew slowly developed into the democratic Jew, but naturally, he still remained associated with persons in higher quarters, and he even attempted to push his way further into the inner circles of the ruling set.

At the same time some other representatives of his race were currying favour with the people.

If we remember the crimes the Jew had committed against the masses of the people in the course of so many centuries, how repeatedly and ruthlessly he had exploited them and how he had sucked the very marrow of their substance, and when we further remember how they gradually came to hate him and finally considered him as public scourge then we can well understand how difficult the Jew must have found this final transformation; indeed, it must have taxed all his powers to be able to present himself as ‘the friend of humanity’ to the poor victims whom he had bled white.

He started his metamorphosis by first appearing as the ‘benefactor’ of humanity.

He felt obliged to let as many people as possible know how deeply the sufferings of the masses grieved him and to what excesses of personal sacrifice he was ready to-go in order to help them.

With this manifestation of innate modesty, so typical of the Jew, he trumpeted his virtues to the world until finally the world actually began to believe him. Those who refused to share this belief were considered to be doing him an injustice.

Thus, after a little while he began to twist things round, so as to make it appear that it was he who had always been wronged, and not vice versa. There were actually some particularly foolish people who could not help pitying this poor unfortunate creature of a Jew.

The Jew became liberal all of a sudden and began to talk enthusiastically of how human progress must be encouraged.

Gradually he assumed the air of being the herald of a new age. Yet, at the same time, he continued to undermine the groundwork of that economic system which is of most benefit to the people.

He bought up stock in the various national undertakings and thus pushed his influence into the circle of national production, making this latter an object of buying and selling on the Stock Exchange, or rather what might be called a pawn in a financial game of chess, thus ruining the only basis on which personal proprietorship is possible.

Only with the entrance of the Jew did that feeling of estrangement between employers and employees begin which led at a later date to the political class-struggle.

Finally, the Jew gained an increasing influence in all economic undertakings by means of his predominance on the Stock Exchange. He secured, if not the ownership, at least the control of the working capacity of the nation.

In order to strengthen his political position, he directed his efforts towards removing the barrier of racial and civic discrimination which had hitherto hindered his advance at every turn.

OUR PATH MONETARY POLICY

The Nordic Resistance Movement will:

• Meet and exceed the goal of total self-sufficiency.
• Maintain a vibrant countryside with both meat and grain production.
• Introduce a customs fee on all imported goods otherwise able to be produced within the Nordic Nation.
• Create a developed and modern industry base covering all the needs of our people.

Nationalize the monetary infrastructure

The current banking system (fractional-reserve banking) enables privately owned banks to create credit; in other words, to create money out of thin air. A majority of the money circulating in our financial system is created in this way.

Money today is simply numbers in a computer system with only about 3% existing as physical currency. There is no real value equated to the amount of money in circulation. The government, and more importantly the people, have essentially no control over this system.

This entire construction provides a complex way for the banking elite to rob countries and individuals of their resources. The prevailing financial order must be fundamentally changed.

The Nordic Nation will have its own government-controlled central bank that will have exclusive rights on creating money intended to enter into circulation. The money in circulation will be equal to the combination of production potential and work effort of the Nordic Nation.

The parameters included in this calculation will be completely transparent for the people. Trade agreements are to be immediately established with other free nations that have left the Zionist financial order.

The Nordic Nation will not, as is the current practice in Sweden, borrow money to pay for its welfare. To live a life of short-sighted luxury which will leave a national debt for our children and grandchildren, is not in line with our National Socialist values.

The Nordic Resistance Movement will:

• Leave the current financial order.

• Establish a government-controlled central bank with exclusive rights on creating money.

Abolish the interest rate

Enslavement from interest rates is fundamentally unsound because it means taking from the poor in order to give to the rich. In practice, this system rewards those with large amounts of money with interest gains, while penalizing those with little money through interest charges.

Even worse is today’s practice of multiple interest charges placed on average citizens who are stuck paying high interest payments as a significant part of their monthly expenses. Interest is a method used by the destructive financial forces to steal from the people.

Instead of interest, the Nordic Resistance Movement will introduce a withholding fee. Those who choose to withhold significant amounts of capital from circulation will pay a fee to the government.

This is to stimulate trade and production, which in turn stimulates a healthy and vibrant economy. The details of how this is to be done must be developed using empirical studies and will be tailored to fit the current situation.

The Nordic Resistance Movement will:

• Abolish the interest rate.

• Introduce a withholding fee for those who choose to withhold significant amounts of capital from circulation.

The Jews and Modern Capitalism by Werner Sombart:

Pages 62-65

Not in Italy in the 15th, but in Amsterdam in the 17th century will the beginnings of modern speculation have to be more correctly placed.

It is almost certain that the Dutch East India Company’s shares called stock-jobbing into existence. The large number of shares of equal value that were suddenly put into circulation at that time, the strong speculative temper of the age, the great interest taken in the Company ever since its foundation, the changing rates of profit that its activities produced — all these must surely have given an impetus to stock and share dealing on the Amsterdam Exchange, then already a highly developed institution.

In the space of only eight years dealing in stock became so general and so reckless that it was regarded as an evilby the authorities, who tried to abolish it. A proclamation by the Government of the 26th February, 1610, forbade merchants to sell more shares than they actually possessed. Similar prohibitions were issued in 1621, 1623, 1677, 1700 and so on, all equally without effect.

Who were the speculators? The answer is, all those irrespective of religion who had sufficient money to enable them to participate.

Nevertheless the assumption will not be too bold that the Jews were more prominent than others in this activity. Their contribution to the growth of Stock Exchange business was their specialization in stockbroking and the device of dealing in futures. We are not without evidence on both points.

Towards the end of the 18th century it was a generally accepted fact that Jews had “discovered” the stock and share business. This belief does not necessarily prove anything; yet that it was without any foundation is hardly likely, especially as there are witnesses to give it support.

Nicolas Muys van Holy, who has already been mentioned, says that Jews were the principal stockholders — already in the second half of the 17th century. Later they are found as large investors in both the Dutch India Companies. De Pinto is the authority as regards the Dutch East India Company, and for the West India Company there is

the letter of the Directors to Stuyvesant, the Governor of New Amsterdam, requesting him to allow the Jews to settle in the Company’s colony, “also because of the large amount of capital which they have invested in shares of the Company.”

Referring to both companies, Manasseh ben Israel reported to Cromwell “that the Jews were enjoying a good part of the Dutch East and West India Company.”

Most significant of all, however, the book which for the first time exhaustively treated of Stock Exchange business in all its branches was written by a Portuguese Jew in Amsterdam, towards the end of the 17th century.

I refer to Don Joseph de la Vega’s Confusion de confusiones, etc., which appeared in 1688,67 and which a Stock Exchange specialist has described as “being still the best description, both in form and substance, of stock and share dealing even to-day.” The book bears witness to the fact that a Jew was the first “theorist” in the sphere of speculations in futures.

De la Vega was himself engaged in commerce and his treatise clearly reflects the atmosphere in which he lived. De la Vega’s book in conjunction with the other evidence quoted cannot but lead to the conclusion that if the Jews were not actually the “fathers” of Stock Exchange business they were certainly primarily concerned in its genesis.

Should this view nevertheless be sceptically received by some, I have a trump card in the way of direct proof in support of it.

We possess a report, probably of the French Ambassador in The Hague, written for his Government in the year 1698, wherein he distinctly states that the Jews held the Stock Exchange business in their hands, and shaped its development as they willed. The most salient passages here follow in full: —

The author, acquainted as he is with all the secrets of Stock Exchange activity, describes at length how the Jews succeeded in obtaining the influential position they held on the Amsterdam Stock Exchange. I shall refer to this in due course.

Much light is thrown on the conditions of the Stock Exchange in the Dutch capital when compared with those in other centres. Let us take London first, which from the 18th century onward succeeded Amsterdam as the chief financial centre in Europe. The predominance of Jews in the Stock Exchange in London is perhaps more apparent even than in the case of Amsterdam.

The growing activity in the London Stock market towards the end of the 17th century may be traced to the exertions of Amsterdam Jews, who at that time began to settle in England. If this be so, it is proof positive that the Jews were in large measure responsible for the expansion of Stock Exchange dealing in Amsterdam. Else how could they have been so influential in the London Exchange, highly developed as it then already was?

One or two particulars in the story of the accession to power of the Jews in the London Exchange may be noted. In 1657 Solomon Dormido applied for admission as a member of the Exchange, from which Jews were officially excluded. The law which ordered this exclusion seems to have been conveniently forgotten.

Anyhow towards the end of the 17th century the Exchange (which since 1698 had become known as ‘Change Alley) was full of Jews. So numerous did they become that a special corner of the building was designated the “Jews’ Walk.” “The Alley throngs with Jews,” wrote a contemporary.

Whence these throngs? The answer is obvious. They came in the train of William III from Amsterdam, and brought with them the machinery of Stock Exchange dealings in vogue there...