Burke Analyzes Mein Kampf

In analyzing “Mein Kampf” Burke has observed a process of unification as employed by Hitler in his rhetoric. This process of unification has multiple steps and different aspects or parts. Initially discussed is how Hitler chose Munich to serve as “the one unifying center of reference for all” within his movement (Burke 192). Another part of his process of unification was “the symbol of a common enemy,” because “men can unite on the basis of a foe shared by all.” (Burke 193). Burke analyzes this vilification of Jews as “the materialization” of a religious pattern... one terrifically effective weapon of propaganda,” (Burke 194).

            Burke continues his analysis by examining “the sexual symbolism that runs through Hitler’s book,” (195). The masses are portrayed as a damsel in distress; they need a male orator to save them from the male villainous Jew (Burke195).

            Revisited is the vilification of the Jew, as it serves two functions. The Jew may be blamed as a scapegoat responsible for the bad. The “Aryan” members may glorify themselves by distinguishing themselves from the Jew (Burke 196).

“Mein Kampf” isn’t itself explicitly analyzed as a symbol. It is composed of and relies upon symbolic associations. Hitler employed patterns of religious rhetoric to vilify a scapegoat and then subsequently promote personally empowering (and unifying) propaganda.

In “Equipment for Living” Burke makes his case for more general, adaptive classifications for literature. In “The Rhetoric of Hitler’s ‘Battle’” it seems he is dissecting the propaganda into different symbols, such as “the international devil,” and “male orator.” The symbols perform multiple functions, but prevalent one is a segregation of positive and negative associations. The good and the bad, as defined by Hitler, are symbolically discerned so that the positively portrayed party may grow as it is unified by this symbolic action.