As Germany possesses, in principle, all the virtues, all the perfections, she suffices to herself and can learn nothing from other people.  By still stronger reason she owes them no duty of respect or good-will.  What is called humanity has no meaning for the German.  The mot of William II., “Humanity for me stops at the Vosges,” is not merely an instance of national egoism.  The German Emperor feels that what is for the present beyond his empire can only acquire value when it shall be annexed to it.

How, then, ought Germany to behave to other nations?

There are people who wish to be loved, who believe that among nations as between individuals, courtesy may have a place and that it would be an advance for humanity to admit that justice and equity may rule international relations.  But Germany, as regards other nations, makes no account of justice.  She has nothing but scorn for that feminine sentiment which particularly characterizes the Latin races.  The sentiment of justice and humanity is weakness and Germany is and ought to be force. Wo Preussens Macht in Frage kommt, kenne ich kein Gesetz, said Bismarck—­“When the power of Prussia is in question I know no law.”

Enemies Most Welcome.

The German does not ask to be loved.  He prefers to be hated provided he is feared. Oderint, dum metuant.  He does not mind being surrounded by enemies.  He knows with satisfaction that in the very heart of the empire certain annexed provinces constantly protest against the violence which has been done to them.  The ego cannot work without opposition.  The German needs enemies to keep himself in that state of tension and of struggle which is the condition of vigor.  He willingly applies to himself what the Lord God said of man in general in the prologue of Goethe’s “Faust”: 

     Man’s activity has only too great a propensity to relax.  Left by
     himself man seeks repose.  That is why I give him a devil for a
     companion.  He will excite him and keep him from getting sleepy.

Germany has a certain satisfaction in recognizing in the neighbors whom she menaces, in the subjects whom she oppresses, these providential devils whose mischief will stimulate her activity and her virtue.

Not that Germany rejects, as regards other nations, every regime except that of hostility.  Her aim is domination, the only role which suits the people of God.  Now, to attain that, two means are offered to her.  The first plainly is intimidation which must never flag.  The feeble quickly become insolent if their feebleness is not recalled to them.  Other nations must feel themselves constantly threatened with the worst catastrophes if they resist Germany.  But it being well understood that Germany is the strongest, that she will never give up what she possesses, however unjustly, then bargains advantageous not only for herself but occasionally for the other party, may be the more direct and less onerous means than violence to attain her end.  So Germany will be, by turns, or both at once, threatening and amiable.  Amiability itself can be effective when it rests on hatred, contempt, and omnipotence.