“The idea of the state for the worker should spring forth. It does not mean, of course, that everyone should henceforth work in a factory or that only the factory workers should be considered as having value. Its essential characteristic would be this: the fundamental law of this state would decide that work, the accomplishment of a task (Leistung), should be sacred, but sacred only in the measure where it tends to serve the state and where it gives it meaning. Work that, in one fashion or another, would be fundamentally done from the view of the state, it would be the corner stone of society and the worker state” (Ernst Niekisch, Gedanken über deutsche Politik, Widerstand, Dresden 1929)
Since 1918, Germany has been muzzled by the bourgeois and imperialist world: its servitude directly results from the logic of this bourgeois and capitalist world. And yet, Germany feels that it is of this world and intends to continue being a part of it. Better, it appears responsible for the survival of this world, thus limiting the choice of means at its disposal for the liberation struggle. It forbids itself from fighting for an order where the logic of the bourgeois and imperialist world, which forcibly strangles Germany, had no course, because this world would be entirely destroyed. As long as Germany will be in the service of the bourgeois and imperialist world and its maintenance, it will reinforce its condition of slavery. Moreover, its membership in the League of Nations is already a symbol, since in this instance, it shows itself the intangibility of the relations of force created by the Treaty of Versailles.
The combat of Germany for its liberation thus lacks an absolute dimension; it does not possess this depth that would permit it to probe the great depths of human existence. A situation without hope, that butchers Germany on all horizons. Lacking opposition to the bourgeois imperialist world and its logic, Germany give reason to this world and its logic, wrongly giving itself.
In his last book, The Worker (Hanseatische Verlagsanstalt), Ernst Jünger shows in magisterial fashion how, under the fundamental plan, we can eliminate, liquidate the spirit of the bourgeois world. Jünger does not fear to look the things in the face. The does not cede to the temptation to embellish. He says what he sees. He finds the proper implications to the facts that he states. And he remains hard and demanding towards himself: the images that parade before his eyes, he does not try to deform them by allowing himself to speak of the hopes that he could secretly nourish in his heart. He who wants to interpret an epoch must not be a coward who can only put himself where he would like to find himself! He must on the contrary penetrate the secrets of this epoch and describe them with an objectivity at all times, even if what he discovers is abnormal, horrible, and defies all calculations. Numerous are those who descend into the bowels of an epoch and only come up with their phantasms. Very few can extract reality. Jünger is one of those rare few.