absolutism, nor classes, as conceived by Marxism, are the ultimate realities of the political order, but the peoples, who stand over against one another with the unqualifiable right to a separate existence as natural entities, each with its own essential nature and form. [24]

Dr. Scurla claims that National Socialism and Fascism are the strivings of the German and Italian people for final national unification along essentially different national lines natural to each of them.  “What took place in Germany,” he asserts, “was a political revolution of a total nature."[25] “Under revolution,” he states, “we understand rather the penetration of the collective folk-mind [gesamtvoelkischen Bewusstseins] into all regions of German life."[26] And, he concludes: 

National Socialism is no invented system of rules for the political game, but the world-view of the German people, which experiences itself as a national and social community, and concedes neither to the state nor the class nor the individual any privileges which endanger the security of the community’s right to live.[27]

Some of the most striking expressions of the race concept are found in Die Erziehung im dritten Reich (Education in the Third Reich), by Friedrich Alfred Beck, which was published in 1936.  It is worthy of note that the tendency which may be observed in Huber (document I, post p. 155) and Neesse to associate the ideas of Volk and race is very marked with Beck.  “All life, whether natural or spiritual, all historical progress, all state forms, and all cultivation by education are in the last analysis based upon the racial make-up of the people in question."[28] Race finds its expression in human life through the phenomenon of the people: 

Race and people belong together.  National Socialism has restored the concept of the people from its modern shallowness and sees in the people something different from and appreciably greater than a chance social community of men, a grouping of men who have the same external interests.  By people we understand an entire living body which is racially uniform and which is held together by common history, common fate, a common mission, and common tasks.  Through such an interpretation the people takes on a significance which is only attributed to it in times of great historical importance and which makes it the center, the content, and the goal of all human work.  Only that race still possesses vital energy which can still bring its unity to expression in the totality of the people.  The people is the space in which race can develop its strength.  Race is the vital law of arrangement which gives the people its distinctive form.  In the course of time the people undergoes historical transformations, but race prevents the loss of the people’s own nature in the course of these transformations.  Without the people the race has no life; without