Plans are a danger for the German. When he enters in a movement, that addresses a great mission with all that is required of him, he immediately wants to know, in the most minute detail, the intentions and objectives covered. In advance, he wants to know what stages he must pass and, mainly, to anticipate the definite state towards which he is directed. That state must be presented to him in an agreeable and satisfactory form. It is necessary that the program be exhaustive and contain a solution for all cases, predicted and unforeseen. The manner of the English, who creates from the present moment, is foreign to him.
In the moment where the program, the plan, the scheme is drafted, it takes life and forgets that it is only a nebulous spirit. It wants to be recognized as a future reality. In this fashion, it influences the present. Such tinted glasses, they change the aspects of reality. The facts are envisioned after the plan. There we seek to find a confirmation in the program, the props of construction. The view is no longer objective. Not only does man no longer act according to the logic of things, but then he violates them, they do not have their proper tendencies. Consequently, the result of the action is diametrically opposed to the intention that it had, given that things follow their proper course, traced by their essence. That means: the person who acts succeeds in nothing, only submits to failures. Things also happen differently than predicted. In his journal, Lord d’Abernon spoke of a discussion Wilhelm II had with Rathenau on the subject of Kiao-Chau.
Rathenau said to the Emperor: “Your politics regarding China have been a success, but I do not see how Your Majesty could hold Kiao-Chau in the case of war with England or Japan.” The Emperor then proved to Rathenau “by a multitude of details that an attack against Kiao-Chau was impossible. To do this, he drew from the history of China and India going back to Noah’s flood.” Here is the German spirit: we first make a dogmatic opinion to then “prove,” by logical arguments, “historical facts,” and by “everyday experience” that the dogma is irrefutable.
In politics, the program has less importance than the state of spirit in which we address things. This state of spirit reveals the orientation and the force of will that pushes men to act. At the beginning of fascism, it did not have a program but the will to greatness for Italy. While this desire was ardent, the view remained objective. And because this view perceived things such as they were, the will was capable of transforming them. This creative force succeeded because it never lost the sense of internal propriety of the material that it must shape.
But that is the spirit of resistance that Germany needs.