|
“The decay of
moral values in all areas of life -- the period of deepest German
degradation -- coincided exactly with the height of Jewish power in
Germany.”
-- Dr Friederich Karl Wiehe, Germany and the Jewish Question. 1
No account of
the Jewish Question in Germany can be complete without some mention of
the tidal wave of sexual immorality that was to engulf the country
during the period of the Weimar Republic (1919-1933) following World
War One. This also happened to be the apogee of Jewish power in
Germany. Every single sphere of major influence had now fallen under
Jewish control.
1. The
Cultural Takeover of Germany by the Jews
Dr Karl Wiehe, in his Germany and the Jewish Question, is painstaking
in the details he provides:
Well before 1933 the Jews had taken possession of the film industry
even more thoroughly than of the theater. That was understandable,
because the earnings in the film industry overshadow the earnings of
any other artistic activity….
The biggest step in the direction of the decline of the German cultural
life [however] was taken in the field of the light entertainment genre.
Here—in the genre of musical comedy and above all in revue and
burlesque—frivolity and lasciviousness were to rear their ugly heads.
So much so that during these years Berlin was quite correctly
considered the most immoral city in the world.
It was Jews who introduced this pornographic “art form” to Germany, a
debased genre completely unknown before the Great War, and so it is the
Jews who can be held responsible for the general decline in morals.
The Jewish sexologists Ivan Bloch and Magnus Hirschfeld became the
representatives of “sex research” camouflaged as science—a bogus
science that was merely an excuse for pornography and propaganda
designed to destroy the institute of marriage and the sanctity of the
family. 2
Wiehe provides the following useful facts and statistics:
In 1931, over 60
percent of German films were produced by Jews and 82 percent of the
film scripts were written by Jewish writers, though Jews made up less
than 1 percent of the German population (0.9o%). A quick look at the
names of directors, producers, stage managers, actors, script writers
and critics, “revealed everywhere an overwhelming preponderance of
Jews.”
A cursory survey
of the film titles, Wiehe tells us, shows us that the Jews had only one
thing on the brain: sex. Here are some typical titles: “Moral und
Sinnlichkeit” (Morals and Sensuality); “Was kostet Liebe?” (What is the
Price of Love); “Wenn ein Weib den Weg verliert” (When a Woman loses
her Way); “Prostitution” (Prostitution); “Sündige Mutter” (Sinful
Mama); “Das Buch des Lasters” (The Book of Vices).
“The sensational titles correspond to the sleazy contents,” Wiehe
complains. “All wallow in filth and display with cynical frankness the
vilest scenes of sexual perversion.” 3
Light entertainment (revue/burlesque) was a Jewish innovation. The
revue theaters, all concentrated within great cities such as Berlin,
were owned and run almost exclusively by Jews. Shows consisted of
little more than excuses for sexual titillation involving the display
of the female form in lascivious dances that were to degenerate later
into striptease and scenes of public masturbation. “In these revues,”
Wiehe notes indignantly, “the uninhibited sex drive surrendered itself
to disgusting orgies. All life was reduced to a common denominator of
lust and its satisfaction. Chastity and self-discipline were mocked as
old-fashioned prejudices.”
The Jews had managed, in the space of a mere fourteen years, to bring
about a major “transvaluation of values” 4 in Weimar
Germany. The vices of the past were now its virtues. The only vice that
remained was chastity.
A glance at the revue titles is again sufficient: “Zieh dich aus”
(Get Undressed); “Tausend nackte Frauen” (One Thousand Naked Women);
“Die Sünden der Welt” (The Sins of the World); “Häuser der Liebe” (The
Houses of Love); “Streng Verboten!” (Strictly Forbidden!);
“Sündig und Süss” (Sweet and Sinful). 5
Finally, there was the rich field of sexology: a new science consisting
largely of dubious “case histories” purporting to reveal the depraved
sexual habits of various anonymous patients. In order to give an air of
academic respectability and erudition to these masturbatory
fantasies—thrilling adventure stories involving necrophilia, bestiality
and handkerchief fetishism—the more exciting details were often given
in vulgar Latin “in order to exclude the lay reader.” 6
However, it was not long before the Latin was diligently translated
into the vernacular for the benefit of the unlatined lay reader, thus
defeating the purpose of the prim “schoolmaster’s Latin”.
Wiehe reels off a long list of Jewish sexologists who he claims were in
the forefront of writing such salacious treatises that were no more
than pornography masquerading as science. Drs Magnus Hirschfeld 7
and Ivan Bloch 8 were the star writers in this field, their
books still read avidly today by a gullible public hungry for details
of the bizarre, the kinky and the perverse. Drs Ludwig Lewy-Lenz, Leo
Schidrowitz, Franz Rabinowitsch, Georg Cohen, and Albert Eulenburg are
some of the names Wiehe mentions.
Here are some of their depressing titles: “Sittengeschichte des
Lasters” (The History of Perversions); “Sittengeschichte des
Schamlosigkeit” (The History of Shamelessness); “Bilderlexikon der
Erotic” (Picture Lexicon of Eroticism); “Sittengischichte des Geheime
und Verbotene” (The History of the Secret and the Forbidden). And here
are some of the titles published by Dr Magnus Hirschfeld’s Institute of
Sexual Science in Berlin 9: Aphrodisiacs, Prostitution,
Sexual Catastrophes, Sexual Pathology, The Perverted. Wiehe
describes all these books as “the filthy publications of these
pseudo-scientists”, all of them written by Jewish authors and published
by Jewish publishers. He continues in the same acerbic vein:
These books were allegedly supposed to be scientific treatises, their
ostensible purpose being to “educate” the broad masses about the
dangers of sexual excesses. Under the guise of science, however, they
speculated in the lust and lower instincts of their audience.
Criminals, prostitutes and homosexuals took center stage in their
repertoire. One looks in vain for any known non-Jewish “sexual
scientist”! 10
Wiehe points out that masturbation, hitherto a hole-in-corner vice,
began to be shamelessly promoted for the first time in Weimar Germany
by Jewish-run organizations. He mentions Dr Max Hodan, Jewish medical
officer for Berlin, and ticks him off for circulating a booklet
recommending regular masturbation for the working classes.
It was in Weimar Germany, long before Hannibal Lecter, that the serial
killer was to become an iconic figure — a source of secret fantasies
and frissons.
It is worth noting that one of the world’s worst serial killers, Peter
Kürten, committed all his crimes in Germany during the 1925-1930 period.
This was of course the heyday of the Weimar Republic when the
German people lay completely under Jewish domination and when the first
dress rehearsal for the later Sexual Revolution of the 1960s was
arguably being run.
Significantly, when asked what his primary motive for murder was,
Kürten replied: “to strike back at an oppressive society.” 11
This was a society in which the serial killer was to become a popular
icon, enough to create a whole genre of sensational sex crime
literature. 12
2. The Descent
into Sexual Depravity
British historian Sir Arthur Bryant describes throngs of child
prostitutes outside the doors of the great Berlin hotels and
restaurants. He adds: “Most of them—the night clubs and vice
resorts—were owned and managed by Jews. And it was the Jews among the
promoters of this trade who were remembered in after years.” 13
Arriving in Berlin during the hyperinflation crisis (1923), Klaus
Mann—son the great German novelist Thomas Mann—remembered walking past
a group of dominatrices:
Some of them
looked like fierce Amazons, strutting in high boots made of green,
glossy leather. One of them brandished a supple cane and leered at me
as I passed by. ‘Good evening, madam,’ I said. She whispered in my ear,
‘Want to be my slave? Costs only six billions and a cigarette.’ 14
Georg Grosz,
Before Sunrise. Prostitutes and their clients in the red-light
district… this is how they actually dressed and paraded themselves in
the garish, lamp-lit streets.
10-year-old children turned tricks in the railway stations. A group of
14-year-old Russian girls, refugees from the Red Terror in Stalin’s
Communist slaughter house, managed to make a lucrative living in Berlin
as dominatrices. Little girls were freely available for sex not only in
child brothels and pharmacies but could be ordered by telephone and
delivered to clients by taxi, like takeaway meals. Particularly bizarre
were mother-and-daughter teams offering their services to the same
client simultaneously. Mel Gordon writes: “One French journalist, Jean
Galtier-Boissière, described, in sickly pornographic detail, the
creeping horror of feeling a nine-year-old girl’s tiny, but proficient,
fingers stroking his upper thigh while the broken-toothed mother
covered his face with hot sucking kisses.” 15
In Mel Gordon’s Voluptuous Panic: The Erotic World of Weimar Berlin, we
enter a depressingly sordid milieu akin to the subterranean world of
the sewer rat: a world which owed its existence in large part to German
Jewry. Without Jewish money and influence, such a world would never
have come into being. Nor was there anything the Germans could do to
extricate themselves from this artificially created hothouse of
erotomania and sexual deviance in which they now found themselves
ensnared.
There were no fewer than 17 different prostitute types in this
Jew-created brothel city: eight outdoor types and nine indoor ones,
each with their specialities and slang terminology.
Outdoor prostitutes: (1) Kontroll Girls: legal prostitutes
checked for venereal disease. (2) Half-Silks: part-time amateurs
with day jobs as office workers, secretaries and shopgirls; evening and
weekend workers. (3) Grasshoppers: lowly streetwalkers who gave
handjobs and standup sex in dark alleys. (4) Nuttes: Boyish
teenage girls who worked for “pocket money” after school without their
parents’ knowledge. (5) Boot-girls: dominas (or
dominatrices) in shiny patent leather boots who offered to stamp all
over their clients. (6) Tauentzien girls: Chic
mother-and-daughter teams, fashionably dressed, who offered their
services to men who wanted threesomes. (7) Münzis: Heavily
pregnant women who waited under lampposts (very expensive, since they
offered an erotic speciality). (8) Gravelstones: hideous hags
with missing limbs, hunchbacks, midgets, and women with various
deformities. “The most common German word for them was Kies. In other
accounts, they were referred to as Steinhuren.” 16
Indoor prostitutes: (1) Chontes: Low-grade Jewish prostitutes,
mostly Polish, who picked up their clients in railway stations.
(2) Fohses (French argot for “vaginas”): Elegant females who discreetly
advertised in magazines and newspapers as private masseuses and
manicurists. (3) Demi-castors (or “half-beavers”): Young women
from good families who worked in high-class houses in the late
afternoons and early evenings. (4) Table-ladies: Ravishingly
beautiful escorts of exotic appearance who came with the reserved table
in an exclusive nightclub. Clients had to be fabulously rich in order
to afford the cultured conversation of these high-class call girls who
accompanied the caviar and champagne and who later unveiled their
charms in a sumptuously furnished chamber of delights. (5) Dominas:
Leather-clad women, athletic and Amazonian, who specialized in whipping
and erotic humiliation. They were often found in lesbian nightclubs
which also catered for kinky males. (6) Minettes (French for
“female cats”): Exclusive call girls who offered S&M fantasy
scenes, foot worship, bondage, and enforced transvestism. They worked
in top class hotels. (7) Race-horses: Masochistic
prostitutes who let themselves be whipped in “schoolrooms” or
“dungeons” liberally supplied with instruments of torture. Clients were
carefully screened to make sure they didn’t go too far. (8)
‘Medicine’: Child prostitutes (age 12-16), so called because they were
prescribed as “medicine” in pharmacies. All the client needed to
do was tell the pharmacist how many years he had suffered from his
ailment (e.g., 12), without mentioning what ailment it was, and
request the color of the pill he preferred (e.g., red). He was then
escorted to a cubicle where his “medicine” awaited him: a 12-year-old
redhead. (9) Telephone-girls (often billed as “virgins”): expensive
child prostitutes (ages 12-17) ordered by telephone like a takeaway
meal; the nymphettes were delivered by limousine or taxi. 17
Luigi Barzini, in his social memoir The Europeans, describes the
saturnalian scene in the Tingel-Tangels or sleazy bordellos of
sex-crazed Berlin in the 1920s, the Golden Age of the Jews:
I saw pimps
offering anything to anybody: little boys, little girls, robust young
men, libidinous women, animals. The story went the rounds that a male
goose whose neck you cut at just the right ecstatic moment would
give you the most delicious frisson of all—as it allowed you to enjoy
sodomy, bestiality, homosexuality, necrophilia and sadism at one
stroke. Gastronomy too, as one could eat the goose afterwards. 18
In October 1923,
when one US dollar could buy 4.2 billion marks and six wheelbarrows of
banknotes could barely buy a loaf of bread, it was said that “the most
exquisite blow job to be had in Berlin never cost an American tourist
more than 30 cents.” 19
“Berlin nightlife, my word, the world hasn’t seen anything like it!”
Klaus Mann, son of the great German author Thomas Mann, enthused
sardonically. “We used to have a first-class army. Now we have first
class perversions.” 20
German author Erich Kästner, writing of Weimar Berlin, was to reflect
on the topography of the soul sickness that had now taken possession of
the once proud city: “In the east there is crime; in the center the con
men hold sway; in the north resides misery, in the west lechery; and
everywhere—the decline.” 21
German Jewish author Stephan Zweig has much to say about homosexuality,
pointing out that even in Ancient Rome—where fourteen of the first
fifteen Roman emperors were homosexual—the degree of drunken depravity
and public shamelessness was far less shocking than in Weimar Berlin:
Bars, amusement
parks, honky-tonks sprang up like mushrooms. Along the entire
Kurfürstendamm powdered and rouged men sauntered and they were not all
professionals; every high school boy wanted to earn some money and in
the dimly lit bars one might see government officials and men of the
world of finance tenderly courting drunken sailors without any shame.
Even the Rome of Suetonius had never known such orgies as the pervert
balls of Berlin, where hundreds of men costumed as women and hundreds
of women as men danced under the benevolent eyes of the police. In the
collapse of all values a kind of madness gained hold. Young girls
bragged proudly of their perversion; to be sixteen and still under
suspicion of virginity would have been a disgrace.” 22
3. Conclusion:
Weimar Germany as a Dress-rehearsal for the Subsequent Sexual
Revolution of the 1960s
My own impression, though I could well be mistaken here, is that Weimar
Germany can be seen as a trial run or dress rehearsal for the Sexual
Revolution of the 1960s, a revolution in attitudes and behavior that
was to convulse America and then spread like a moral virus to Europe
and the rest of the world.
Recollect that it was in Germany during the Weimar period—in 1923 to be
exact—that the Institut für Sozialforschung was set up at the
University of Frankfurt. Financed by the Argentian Jew Felix Weil, this
was later to become the infamous Frankfurt School. 23
It is my own hypothesis that the Germans were to be the initial guinea
pigs of these Cultural Marxists 24, all of them initially
Jewish apart from Habermas. These were revolutionaries intent on
complete social control by the imposition of their Marxist worldview on
the rest of society. It is self-evident that there is no other way to
get control of a society with strong moral values than to weaken those
values. The formula is simple: destroy the belief system on which that
society is founded, especially its religion and its traditional codes
of honor and decency. Promote godlessness and a philosophy of despair.
To put it in even plainer language: reduce men to beasts if you wish to
control them.
It was George Lukács 25, one of the founding fathers of the
Frankfurt School, who had called for “a culture of pessimism and a
world abandoned by God.” 26 And it was one of their most
fanatical ideologues, Willi Munzenberg 27, who had said he
wanted to turn the world upside down and make life a hell on earth. His
exact words:
We must organize
the intellectuals and use them to make Western civilization stink! Only
then, after they have corrupted all its values and made life
impossible, can we impose the dictatorship of the proletariat. 28
With Jewish
intellectuals like this at the helm, doing their utmost to promote
moral anarchy and create an Orwellian dystopia, is it any wonder that
the Germans went helter-skelter down the slippery slope and ended up
where they did?
In America the Cultural Marxists were to apply a variation of their
Weimar techniques, but refined and honed to a high degree. This time,
they would use multiculturalism as a weapon of mass destruction in
addition to moral corruption. They would flood the country with
immigrants, legal as well as illegal. They would turn race against race
(engineered ethnic conflict), parent against child (attack on
authority), and man against woman (radical feminism). Above all, they
would teach the non-White races to regard the White race as the
ultimate evil: “the cancer of human history”, to quote Jewish feminist
Susan Sontag. 29
The above comments are admittedly controversial and will elicit anger
in many quarters. For this I apologize. My purpose is simply to give
voice to an urgent and widespread perception. Not to be able to say
what many people increasingly believe is clearly undesirable.
What did the cultural Marxists learn from Weimar Germany?
They learned that the Sexual Revolution, in order to succeed, had to be
a slow and gradual process. “Modern forms of subjection,” the Frankfurt
School had learned, “are marked by mildness.” 30 Weimar had
failed because the pace had been too frenetic. People were aware they
were being corrupted. That was fatal.
To corrupt a nation effectively one must make sure that the descent
into degradation is an infinitely slow and imperceptible process, one
miniscule step at a time—just as those who wish to cook frogs alive in
a saucepan, reducing them to a state of comatose stupor, are advised to
place them in cold water and boil them to death as slowly as possible. 31
Lest I be accused of antisemitism by this portrayal of the systematic
sexual corruption of the German people at the hands of their Jewish
masters—a classic instance of social engineering practiced on an entire
population—let me allow a well-known and respected Jewish authority on
the Weimar era to have the final word. He is Dr Manfred Reifer, and he
is writing in a prestigious Jewish publication:
Whilst large
sections of the German nation were struggling for the preservation of
their race, we Jews filled the streets of Germany with our
vociferations. We supplied the press with articles on the subject of
its Christmas and Easter and administered to its religious beliefs in
the manner we considered suitable. We ridiculed the highest ideals of
the German nation and profaned the matters which it holds
sacred.” — Dr Manfred Reifer, in the German Jewish magazine
Czernowitzer Allegemeine Zeitung, September 1933
In the same
month those words were written, September 1933, Adolf Hitler removed
every single Jew from positions of influence in the mass media: from
the fields of literature, art, music, journalism, the cinema, and
popular entertainment in general 32. The influence that the
Jews had exerted on the German psyche was to be regarded henceforth,
rightly or wrongly, as pernicious. And Kulturbolschewismus, or
“Bolshevik culture”, a derogatory term for Jewish culture itself,
became synonymous with moral anarchy and sexual decadence.
ENDNOTES
[1] Dr Friedrich Karl Wiehe,
Germany and the Jewish Question. Published in 1938 in Berlin
by the Institute for Studies of the Jewish Question, this
eight-part booklet runs to approximately 23,500 words in the English
translation. As I have quoted this important work extensively both here
and in my forthcoming 4-part essay How the Jews Rose to World Power, I
felt it would be advisable to paraphrase/translate the defective
Germanic English of the English version completely, quoting the
original translation only when the English was free from grammatical
and orthographical errors. Readers who know German are invited to
consult the original German essay here: Deutschland und die Judenfrage.
[2] Wiehe, Ibid.
[3] Wiehe, Ibid.
[4] “transvaluation of values”
[5] Wiehe, Ibid.
[6] Krafft-Ebing’s Psychopathia
Sexualis
[7] Magnus Hirschfeld (1868-1935).
The first advocate for homosexual and transgender rights and
himself a homosexual, Hirschfeld figured out that there were 64
different types of male, ranging from the extremely masculine
heterosexual male to the extremely feminine homosexual male. Whether
there are also 64 different types of females, ranging from the
extremely feminine heterosexual female to the extremely masculine butch
lesbian, is not clear. Described as the “the Einstein of Sex”,
Hirschfeld thought abortion was a good thing and approved of
miscegenation and the mongrelization of the White race.
[8] Ivan Bloch (1872-1922).
Like Hirschfeld, Bloch was a Jewish homosexual whose main interest in
life was sexual perversion. Author of the 3-volume Handbuch der
gesamten Sexualwissenschaft in Einzeldarstellungen (“Handbook of
Sexology in its Entirety Presented in Separate Studies”), Bloch was an
expert on sadism and helped to popularize the work of the Marquis de
Sade. He apparently discovered the manuscript of de Sade’s The 120 Days
of Sodom and published it under a pseudonym in 1904, presumably
pocketing the royalties.
[9] The Institute for Sexual Science
(Institut für Sexualwissenschaft). Founded in 1919 in Berlin, the
Institute was housed in a villa purchased by Hirschfeld not far from
the Reichstag building. It housed his immense library of sex books,
most of them pornographic, and offered the public advice on their sex
problems (“medical consultations”). People from around Europe visited
the Institute, including the homosexual duo Auden and Isherwood, “to
gain a clearer understanding of their sexuality.” (Wikipedia).
The Institute, which encouraged “educational” visits from school
children, included a Museum of Sex full of pornographic pictures,
dildos, “masturbation machines”, and other curiosities of a similar
nature. In May 1933, after the Nazis had come to power, the Institute
was attacked and thousands of its pornographic books and erotic
artifacts destroyed in a “bonfire of the vanities” — this event later
being portrayed by Jewish interests as a tragic loss to civilization,
comparable only to the burning of the Great Library at Alexandria in
645 AD.
[10] Wiehe, Ibid.
[11] Peter Kurten, “to strike back
at an oppressive society.”
[12] An example: Marina Tatar’s Lustmord:
Sexual Murder in Weimar Germany.
[13] Sir Arthur Bryant, Unfinished
Victory (1940), pp. 144-145
[14] Mel Gordon, Voluptuous Panic: The
Erotic World of Weimar Berlin, p.39
[15] Mel Gordon, Ibid., p.43
[16] Mel Gordon, in an email to this
author (1 March 2013).
[17] Mel Gordon, Ibid., pp.28-32
[18] Quoted in Stephen Lemons, Paradise
regained: Weimar Berlin’s depraved, sin-filled nights tantalize the
imagination anew in Mel Gordon’s “Voluptuous Panic”.
[19] Stephen Lemons, Ibid. If 30
cents for a blowjob was considered a bargain for the American tourist
in Weimar Germany, it is of interest to note that the blowjob rate for
sex tourists in Moldova today is considerably lower—only 20 cents
a pop. We learn this from a book originally published in Hebrew in
Israel (In Foreign Parts: Trafficking in Women in Israel, by Ilana
Hammerman. Am Oved. 199pp). “The local rate for sex services at the
Chisinau train station,” we are told, “is about NIS 0.70 for a
blowjob.” (Quoted in “Land of Filth and Honey”, by Eli Shai, Jerusalem
Post, November 5, 2004). 0.70 New Israeli shekels works out to 20
cents. Moldova, the poorest country in Europe, where the average income
is US $300 per month and 20 percent of the population live in abject
poverty on $3 per day, is a favorite destination for European and
Israeli sex tourists, especially for pedophiles. Chisinau is the
capital of Moldova, and it is at its railway station that gaunt,
hollow-eyed children—some of them as young as 7—line up to offer their
services to the incoming sex tourists. (See here).
[20] Klaus Mann, The Turning Point (1942),
quote.
[21] Erich Kästner, quoted in “Institute
for the study of western civilization: the twentieth century. Lecture
9: Weimar Culture.”
[22] Quoted in Columbia University Press review
of Weimar Cinema: An Essential Guide to Classic Films of the Era,
edited by Noah Isenberg
[23] The Frankfurt School: Wikipedia. For an
alternative and more dissident viewpoint, see The Frankfurt School:
Metapedia and its numerous links.
[24] Readers who wish to know more about the
philosophical milieu of modernity—i.e., the cultural swamp of sexual
bolshevism in which the benighted masses are forced to flounder
today—are advised to make a careful study of the following eight core
articles:
(1)
Arnaud de Lassus’s The Frankfurt School: Cultural Revolution
(2) Kevin MacDonald, The Culture of Critique, Chapter 5
(3) William S. Lind, What is Cultural Marxism?
(4) William S. Lind, Who Stole our Culture?
(5) Timothy Matthews, The Frankfurt School: Conspiracy
to Corrupt. (Or my own shorter adaption of this with extended
commentary, Satan’s Secret Agents: The Frankfurt School and its Evil
Agenda.)
(6) Michael Minnicino, The Frankfurt School and
‘Political Correctness’
(7) Cultural Marxism: (Metapedia).
(8) Sexual Bolshevism: (Metapedia).
[25]
Georges Lukács, Wikipedia.
[26] Timothy Matthews, The Frankfurt School:
Conspiracy to Corrupt.
[27] Willi Munzenberg, Wikipedia. See
also Sean McMeekin’s The Red Millionaire: A political biography of
Willi Münzenberg, where Münzenberg is described as “the
perpetrator of some of the most colossal lies of the modern age…. He
helped to unleash a plague of moral blindness upon the world from which
we have still not recovered.”
[28] Lasha Darkmoon, The Plot Against Art
(Part 1).
[29] “The truth is that Mozart, Pascal, Boolean
Algebra, Shakespeare, parliamentary government, baroque churches,
Newton, the emancipation of women, Kant, Marx, and Ballanchine
ballets don’t redeem what this particular civilization has wrought upon
the world. The white race is the cancer of human history.” —
Susan Sontag, Partisan Review, Winter 1967, p. 57. This
infamous quote, once cited in the Wikipedia article on Sontag, has
recently been removed.
[30] Arnaud de Lassus, The Frankfurt School:
Cultural Revolution.
[31] Boiling Frog (Wikipedia)
[32] The Holocaust Timeline
|
|