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of fascism by vulgar humanities scholars, stridently condemns for example anti-Semitism, one of the opiates of the masses, in relation to which he writes, “it might be practical and appropriate to throw the anti-Semitic hooligans (antisemitische Schreihalse) out of the country” (KSA 5. p. 194., Nietzsche 2002. p.141.), seeing precisely that, in addition to their nationalist sentiments, the basis of the hatred of “others, who are not us” is a deep and unforgiveable sense of inferiority. Those who struggle with this, the failures, will never forget their grievance—which, of course, could be attributed primarily to themselves if they were able to face that. But they are not. It is much better, and even damn good, to hate someone. It does not matter who, only that you hate. Hate can have an object or be objectless. And it can be 1. external, or 2. internal. Or simply invented. The other, the alien is good to hate, because they are distant. We have never seen them. At most, we have heard of them, been shown pictures of them, etc. The alien is a real or unreal person, who of course embodies something. 1. In 1984, Orwell gives a genius description of the Two Minutes Hate. It is an outstanding example of the external enemy. It is the hatred of someone who is far from me, which is to say it is oriented outwards. At this moment O’Brien glanced at his wrist-watch, saw that it was nearly eleven hundred, and evidently decided to stay in the Records Department until the Two Minutes Hate was over. ... The next momenta hideous, grinding speech, as of some monstrous machine running without oil, burst from the big telescreen at the end of the room. It was a noise that set one’s teeth on edge and bristled the hair at the back of one’s neck. The Hate had started. ... The programmes of the Two Minutes Hate varied from day to day, but there was none in which Goldstein was not the principal figure. He was the primal
