Folks, I’m still plugging away at RealClearHistory. This week’s focus was on Iraq. Here’s the link to my Tuesday column. And here’s the link to my weekend column. I’m not going to spoil anything. Just read ’em already!
Over at EconLog, Italian political theorist Alberto Mingardi has a great post up on defining national socialism. Here is the money shot:
So, the nationalists are going to be more socialist, because they want to vindicate the power of the nation state in taking control of the national economy, and the socialists are going to be more nationalist, because strengthening regulation and advancing redistribution is all the more difficult in supranational arrangements, where a cooperative understanding is seldom reached.
My own mind was drawn to this insight, though:
I fear there is a symmetric problem for libertarians. If we take Applebaum’s points seriously, as we should, we are put in a very awkward position: which is defending the status quo, made of relatively free international trade plus relatively weak supranational institutions, as the least bad of all possible worlds. And yet libertarians are highly critical of the status quo and won’t feel well in the company of the current global elites.
This is largely correct. Libertarians are right, I think, to be critical of the status quo (even though it is the least bad of all possible worlds, and has been for the last three decades), but they veer off in the wrong direction when they start emphasizing exit and autonomy over entrance and interconnectedness.
This is not just a complaint about rhetoric, either. When libertarians constantly focus on exit and autonomy, a tendency begins to develop where these two concepts become harder and harder to critique and develop into more coherent ideas about liberty and freedom. Just look at all the support for Brexit by libertarians, or the support still given to the Confederate States of America (!). These libertarians have become so obsessed with exit and autonomy that they end up failing to even entertain the notion that you can’t have exit without entrance, or autonomy without interconnectedness.
My hearty greetings to the Notes on Liberty “tribe” and special thanks to Brandon for inviting me to become part of this forum. I would like to share with you my side project that recently mutated into an article submitted to Independent Review. Last June, I was doing research in Vienna, Austria, working on a totally different topic (Mongol-Tibetan religious prophecies (Shambhala and the like) and their perceptions by Westerners). Taking advantage of my stay in that gorgeous city, in my spare time, I visited local museums and various prominent landmarks.
Thus, I strolled into so-called Jewish Plaza in downtown Vienna. The place has a monument that commemorates the memory of 65,000 Austrian Jews murdered by Hitler’s regime during World War II. In fact, I briefly visited this place earlier during one of my previous trips to Vienna. Yet, now looking at three identical inscriptions in three languages at the foundation of the monument I noticed something that earlier had not caught my attention. The inscription on the left is in German, the one on the right is in English, and the one in the middle is in Hebrew. The German one says, “In commemoration of more than 65,000 Austrian Jews who were killed by the National Socialists between 1938 and 1945.” So does the Hebrew one in the middle. Yet, the English version reads: “In commemoration of more than 65,000 Austrian Jews who were killed by the Nazis between 1938 and 1945.”
The same day I happened to go to Thalia, the biggest bookstore in Vienna. There, browsing shelves with social science and humanities literature that I stumbled upon a German translation of Hitler’s Empire: How the Nazis Ruled Europe, a 2009 book by the noted American historian Mark Mazower. The German edition of that book, which has the same cover picture, reads Hitlers Imperium: Europa unter der Herrschaft des Nationalsozialismus [Hitler’s Empire: Europe under the National Socialism Rule.]
So I became curious about this linguistic discrepancy. Eventually, my curiosity took me further and further. The first thing one notices is that when English-speaking people write and talk about the 1930s-1940s’ Germany, more often than not they routinely use the word “Nazi.” Thus, in English we have books and articles about Nazi economy, Nazi labor policy, Nazi geopolitics, Nazi genetics, and so forth. In contrast, when Germans refer to the same turbulent years, they usually say “National Socialism” (Nazionalsozialismus).
So here is the result of my quest – an attempt to answer why in English we use “Nazi” and also who and why introduced this expression in English. The article has not been published yet. At first, I decided to prepare a brief digest of that paper and post it on this forum. Then I changed my mind. To make things more interesting, I decided to prepare a small multimedia audio presentation about why, how, and when the expression “Nazi” emerged in the first place and how it was introduced in English language and post it as a 20-minute video clip on my YouTube channel maguswest. Here it is:
A good friend of mine, who is an excellent narrator, assisted me in this. Click this link to see/listen to this talk and, if you wish, give me your critical feedback: Do not skip the ending of the clip, for it features a music tune (so-called Aviation march) that was shared by both Soviet Stalinist and National Socialist marching bands in the 1930s (words are different but music is the same).