Political religion: Hitler Youth

In 2025 at Harvard, Madeline Levy presented her dissertation in progress in a graduate-student research workshop, which I was privileged to attend in my capacity as a research scholar at Harvard. She was presenting how the Hitler Youth program in Nazi Germany appropriated from religion politically, thus in a secular context yet with the aura of a religious cult. Interestingly, most of the kids in the program had been in church groups. Almost two decades earlier, I had audited a course on Nazi Cinema at another university; the course was taught by an 81-year-old German man who had been forced into Hitler Youth. Unlike Stalin’s cinema, which was blatant Soviet propaganda, Nazi cinema was escapist (not counting the anti-Jew propaganda “documentaries”). In contrast, Hitler Youth was hardly escapist, as the program was steeped in Nazi ideology. Although that ideology was secular, casting even Catholic Europe as an enemy, Levy was making the case that religious paraphernalia was incorporated in the program nonetheless. She brought up the element on ontology, or being, which in turn led me to draw on philosophy to explain the kids as becoming moral agents in a Kantian sense. Although philosophy and theology are distinct, both can be applied to political theory in a historical context.

The full essay is at "Political Religion."

Beyond Collectivism and Individualism: Freedom from Fear

In his speech on April 13, 2011 on reducing the U.S. Government deficits, President Obama identified two strains that had run through the country’s political history and thus informed the American political culture. “More than citizens of any other country” he said, “we are rugged individualists, a self-reliant people with a healthy skepticism of too much government. But there has always been another thread running throughout our history – a belief that we are all connected; and that there are some things we can only do together, as a nation.  We believe, in the words of our first Republican president, Abraham Lincoln, that through government, we should do together what we cannot do as well for ourselves.”[1]  These two strains can be identified as individualism and collectivism, respectively. I contend that collectivism enables both individual and collective security. Individual security is oriented to a person’s survival and collective security is exemplified by national defense. In his speech, the president explicitly placed individual security within the collectivist strain. “Part of this American belief that we are all connected also expresses itself in a conviction that each one of us deserves some basic measure of security.  We recognize that no matter how responsibly we live our lives, hard times or bad luck, a crippling illness or a layoff, may strike any one of us.  ‘There but for the grace of God go I,’ we say to ourselves, and so we contribute to programs like Medicare and Social Security, which guarantee us health care and a measure of basic income after a lifetime of hard work; unemployment insurance, which protects us against unexpected job loss; and Medicaid, which provides care for millions of seniors in nursing homes, poor children, and those with disabilities.”  That is, limits to rugged individualism exist, whether in the state of nature or in an interdependent economy, and collectivized programs can bridge the gap on an individualized basis such that individuals can continue to enjoy liberty. The individualist/collectivist dichotomy is thus not so clearly dichotomist.

The full essay is at "Beyond Collectivism and Individualism."

1. Barak Obama, “Text of Obama Speech on Deficit,” The Wall Street Journal, April 13, 2011.