Long game (white nationalism)
The long game refers to efforts that will take a long time to come to fruition, and culminates after several moves and countermoves. Hitler explains how this applies to pioneers:
It is not the business of him who lays down a theoretical programme to explain the various ways in which something can be put into practice. His task is to deal with the problem as such; and, therefore, he has to look to the end rather than the means. The important question is whether an idea is fundamentally right or not. The question of whether or not it may be difficult to carry it out in practice is quite another matter. When a man whose task it is to lay down the principles of a programme or policy begins to busy himself with the question as to whether it is expedient and practical, instead of confining himself to the statement of the absolute truth, his work will cease to be a guiding star to those who are looking about for light and leading and will become merely a recipe for every-day life.
The man who lays down the programme of a movement must consider only the goal. It is for the political leader to point out the way in which that goal may be reached. The thought of the former will, therefore, be determined by those truths that are everlasting, whereas the activity of the latter must always be guided by taking practical account of the circumstances under which those truths have to be carried into effect.
The greatness of the one will depend on the absolute truth of his idea, considered in the abstract; whereas that of the other will depend on whether or not he correctly judges the given realities and how they may be utilized under the guidance of the truths established by the former.
The test of greatness as applied to a political leader is the success of his plans and his enterprises, which means his ability to reach the goal for which he sets out; whereas the final goal set up by the political philosopher can never be reached; for human thought may grasp truths and picture ends which it sees like clear crystal, though such ends can never be completely fulfilled because human nature is weak and imperfect.
The more an idea is correct in the abstract, and, therefore, all the more powerful, the smaller is the possibility of putting it into practice, at least as far as this latter depends on human beings. The significance of a political philosopher does not depend on the practical success of the plans he lays down but rather on their absolute truth and the influence they exert on the progress of mankind. If it were otherwise, the founders of religions could not be considered as the greatest men who have ever lived, because their moral aims will never be completely or even approximately carried out in practice. Even that religion which is called the Religion of Love is really no more than a faint reflex of the will of its sublime Founder. But its significance lies in the orientation which it endeavoured to give to human civilization, and human virtue and morals.
This very wide difference between the functions of a political philosopher and a practical political leader is the reason why the qualifications necessary for both functions are scarcely ever found associated in the same person. This applies especially to the so-called successful politician of the smaller kind, whose activity is indeed hardly more than practising the art of doing the possible, as Bismarck modestly defined the art of politics in general. If such a politician resolutely avoids great ideas his success will be all the easier to attain; it will be attained more expeditely and frequently will be more tangible. By reason of this very fact, however, such success is doomed to futility and sometimes does not even survive the death of its author. Generally speaking, the work of politicians is without significance for the following generation, because their temporary success was based on the expediency of avoiding all really great decisive problems and ideas which would be valid also for future generations.
To pursue ideals which will still be of value and significance for the future is generally not a very profitable undertaking and he who follows such a course is only very rarely understood by the mass of the people, who find beer and milk a more persuasive index of political values than far-sighted plans for the future, the realization of which can only take place later on and the advantages of which can be reaped only by posterity.
Because of a certain vanity, which is always one of the blood-relations of unintelligence, the general run of politicians will always eschew those schemes for the future which are really difficult to put into practice; and they will practise this avoidance so that they may not lose the immediate favour of the mob. The importance and the success of such politicians belong exclusively to the present and will be of no consequence for the future. But that does not worry small- minded people; they are quite content with momentary results.
The position of the constructive political philosopher is quite different. The importance of his work must always be judged from the standpoint of the future; and he is frequently described by the word Weltfremd, or dreamer. While the ability of the politician consists in mastering the art of the possible, the founder of a political system belongs to those who are said to please the gods only because they wish for and demand the impossible. They will always have to renounce contemporary fame; but if their ideas be immortal, posterity will grant them its acknowledgment.