Hitler and the Power of Symbol/Language

   Adolf Hitler is a name we've become familiar with for many years. In 1933 he published his manifesto Mein Kampf and the reactions it received once it reached the states were, in truth, not the greatest. It eventually reached the hands of literary theorist and rhetorician Kenneth Burke. After reading this, Burke publishes his book review entitled The Rhetoric of Hitler's 'Battle'. Before explaining the review, he notes how besides the fact that 'Battle' was "exasperating, even nauseating" that overall this would result in something disastrous. He recognized that this was essentially a manipulation of religious paradigms for political propaganda.
   Published in the late 30's, 'Battle' was, in short, a way to fully understand the true meaning of Hitler's manifesto. He breaks down each concept that Hitler explains. Before going further, however, it's important to note that Burke first states, "Men who can unite on nothing else can unite on the basis of a foe shared by all" (193). This statement perfectly exemplifies Hitler's first concept, which was that there is a common enemy. Essentially this was his use as a scapegoat as well. Burke explains that "this materialization of a religious pattern is, I think, one terrifically effective form of propaganda in a period where religion has been progressively weakened by many centuries of capitalist materialism" (194).
   Burke later breaks up Hitler's "unification device" into four parts (202). First is "inborn dignity," which is described as a "natural born dignity" but with a certain twist. Hitler emphasizes his theories of race and nation, therefore making "Aryans" higher than others, and by others meaning "Jews and Negroes" (202). The second is "projection device" in other words "a purification by dissociation," which goes back to the scapegoat tactic. Then there is the third which is "symbolic rebirth," in some ways another aspect of the previous ones, "the projective device of the scapegoat, coupled with the Hitlerite doctrine of inborn racial superiority, provides its followers with a 'positive' view of life". And finally the fourth, "commercial use," which Burke states meant "a noneconomic interpretation of economic ills," in other words renaming it "Jewish finance" instead of just "finance" (203-204).
   This leads me to how Burke viewed language as symbolic action. Giving something or someone a name implies an action and an attitude, naming comes with a program of motives. The languages/names we use subconsciously essentially reveal our preferences. For Burke, names do rhetorical work. Names can select reality, reflect reality, deflect reality, it can be an index for motives (i.e. Hitler and Jews). Burke continues to explain how he calls rhetoric a form of "symbolic inducement".


- Kayla Gonzlez