Notes

This is a revised version of the comment to the Annual Lecture presented at the GHI in November 2000. I thank Jan Lambertz for her suggestions.

¹ Thomas Childers, The Nazi Voter: The Social Foundations of Fascism in Germany, 1919-1933 (Chapel Hill, N.C., 1983), 112-7, 258-61.

² Ibid., 268.

³ See, especially, the work of Jürgen Falter: e.g., Hitlers Wähler (Munich, 1991); Richard Hamilton, Who Voted for Hitler? (Princeton, N.J., 1982); and the critique of sociological analysis by Peter Baldwin, "Social Interpretations of Nazism: Reviewing a Tradition," Journal of Contemporary History 25 (1990): 5-37.

⁴ A provocative account of these relationships, drawing on the same sources as this lecture, was recently published by Michael Burleigh: The Third Reich; A New History (New York, 2000), introd. and chap. 1.

⁵ Claus-Ekkehard Bärsch, Die politische Religion des Nationalsozialismus: Die religiöse Dimension der NS-Ideologie in den Schriften von Dietrich Eckart, Joseph Goebbels, Alfred Rosenberg und Adolf Hitler (Munich, 1998).

⁶ Klaus Schreiner, "'Wann kommt der Retter Deutschlands?' Formen und Funktionen von politischem Messianismus in der Weimarer Republik," Saeculum 49 (1998): 107-60.

⁷ See, e.g., Detlev Peukert, "The Genesis of the 'Final Solution' from the Spirit of Science," in Thomas Childers and Jane Caplan, eds., Reevaluating the Third Reich (New York, 1993), 234-52; Michael Geyer, "The Stigma of Violence, Nationalism, and War in Twentieth-Century Germany," German Studies Review (winter 1992): 75-110; and Inga Clendinnen, Reading the Holocaust (Cambridge, 1999). A different reading of the politics of transcendence was offered by Ernst Nolte in Three Faces of Fascism (London, 1965).

⁸ Philippe Burrin, "Political Religion: The Relevance of a Concept," History and Memory 9, nos. 1-2 (1997): 326.

⁹ See Jonathan Wright, "Above Parties": The Political Attitudes of the German Protestant Church Leadership, 1918-1933 (Oxford, 1974).

¹⁰ For example, Simonetta Falasca-Zamponi, Fascist Spectacle: The Aesthetics of Power in Mussolini's Italy (Berkeley, Calif., 1997); and Mabel Berezin, Making the Fascist Self: The Political Culture of Interwar Italy (Ithaca, N.Y., 1997); contrast with Emilio Gentile, The Sacralization of Politics in Fascist Italy (Cambridge, Mass., 1996). The work on Germany dates from a significantly earlier period, e.g., some of George L. Mosse's work in the 1960s and 1970s, and more recently, his The Nationalization of the Masses: Political Symbolism and Mass Movements in Germany From the Napoleonic Wars Through the Third Reich (Ithaca, N.Y., 1991); or James R. Rhodes, The Hitler Movement: A Modern Millenarian Revolution (Stanford, Calif., 1980); see also the numerous references in Burleigh, Third Reich, 10-12.

¹¹ Roger Griffin, The Nature of Fascism (London, 1991), 29.

¹² Ibid., 27.

¹³ Ibid., 26-8 and chap. 2. Griffin goes even further here, suggesting that palingenesis is "not derived from religious myth, but is simply the expression of an archetype of the human mythopoeic faculty" (33).

¹⁴ Malcolm Quinn, The Swastika: Constructing the Symbol (London, 1994).

¹⁵ Ibid., 138-9.

¹⁶ Alf Lüdtke, "'Ehre der Arbeit': Industriearbeiter und Macht der Symbole: Zur Reichweite symbolischer Orientierung im Nationalsozialismus," in Klaus Tenfelde, ed., Arbeiter im 20. Jahrhundert (Stuttgart, 1991).