English Translation

It is important to keep in mind that the biologist from a completely different side approaches the consideration of the people than the people=researcher, who comes from the cultural scientific side. For both, the question of ethnicity must be answered directly from the Wolk creed. Whoever professes to be a people — from issues of the confederation's confession of parasitic tribes can be excluded here — is thus to be reckoned with this people. The people are equal to the community of their confessors, a confessional community that feels connected to the same people's tradition and culture and the same fate of the people. It is assumed that a constant clan stok, a blood-like inbreeding which preserves the peculiarity, is also given along with it; usually it is more or less so; but this mob laying plays no necessary role at first in the cultural-scientific determination of the dolce; and rightly; for one does not want to grasp a bi o lo g is ch e unity, but rather something historically living, a unity of striving, füh= lens and confession, of cultural activity and historical action. Otherwise one could approach something similar as the concept of race, which actually outlines a unity which, however, has never been effective in terms of cultural history as a living unity of striving, acting and confessing, i.e. that which is grasped by these phenomena, cannot primarily address itself as a work=object. Of course, in recent times, when certain racial-biological reasons became the common good of science, one always thought of a connection of the living appearance of the people with its racial or rib-like basis. One was aware that all the peculiarity and performance of the individual, such as a group or cloud, was primarily bound to the hereditary substance. And so we find that one has already become accustomed to seeing a people, for example our German people, as hardly substantially changing in time= bare, tenacious, persistent form from a constant racial basic material, in Aus= and to seeing peculiarity, attachments and character constantly through the centuries, thus also a faithful biological vessel of values that we find in him, and to which we profess ourselves. Biologically, however, this view is only partially valid in the case of the example of our people. There are other rather important peoples, in which the just heard view almost misses the essentials, whose present-day members can really only be addressed as confessional churches and traditional bearers, whereas biologically, according to their hereditary substance, have already become something quite different from those who originally constituted the people. The common is then only the tenacious persistent spiritual=cultural confession= given primarily by homeland, cultural property= and historical tradition: and here too the change of investment inevitably involves a change in the spiritual content and its forms of expression. The outsider usually does not make a right concept of the deep and rapid changeability of the inheritance basis of such a culturally traditional community, which can take place from the most diverse cases. This strong changeability and indeed rapid change of the blood-like foundations naturally occurs most closely to small peoples. 3