> I don't exactly know why that is. My gut feeling is that Germans have more deeply ingrained respect, historically speaking, for the Russians than for Balts/Poles/Ukr/etc, so the feelings in general are deeper.
Read this (amazing) dispatch from Berlin. Old school journalism with an attempt at analyzing the German psyche and (bonus) surprising information about the affinity felt for Russia by some Germans, including the Kaiser.
https://www.foreignaffairs.com/articles/germany/1940-04-01/p...
https://archive.is/lZMnx
-- snippet --
Hegel is one of the most abstruse of philosophers. He is quoted as saying, "One man has understood me and he has not." It is pretentious for someone not a philosophical scholar to discuss him. But what is important is the residue of his philosophy in the minds of the intelligentsia, who have passed it on in a sloganized form to the masses. The idea of the Volkstaat is certainly to be found in Hegel. He conceived the individual as finding himself only in the society of which he is an organic member; religion was not universal, but the spontaneous development of the national conscience; the artist was not an individual but a concentration of the passion and the power of the whole community. The deformation of these ideas is part of Naziism. The organic state is the Nazi ideal, in spite of the fact that Naziism destroyed what is organic. For one cannot create an organism by Gleichschaltung—switching into line—an idea not derived from biology but from mechanics.
Reading Hegel, and observing the relationship in Nazi Germany between state and Movement, one can see how easy would be a jump to the conception of the state as a proselytizing church, an idea which possessed Byzantium and the Eastern Church, and which is given expression in Dostoevski's novels. In "The Brothers Karamazov" he makes Father Paissy say: "The Church is not to be transformed into the State. That is Rome and its dream. On the contrary, the State transformed in the Church will ascend and become a church over the whole world—the glorious destiny ordained. . . . This star will rise in the East."
I quote Dostoevski here because the sympathy between the German idealistic philosophers and the great nineteenth century Russian novelists is constantly apparent. The Russian Communist state is certainly not the state dreamed of by Dostoevski who, at the end of his life at least, was deeply Christian; but it is a state that is, at the same time, a secular religion with a mission of world salvation. And so is the Nazi state. And with this it stops being a state in any Western sense of the word.
The attraction between Germany and Russia is enormous, and always has been. The Russian revolution was made in Germany—it grew out of German idealism via Marx—and Russia has contributed to it, and to the German mind as well, the spirit of Byzantium. That these two revolutions, the German and the Russian, would one day merge has been anticipated by many people. It is interesting that in 1931, two years before Hitler, the German Kaiser gave an interview at Doorn in which he expressed his scorn for any pan-Europeanism that would link Germany in an economic and spiritual alliance with Western Europe, above all with France and England. In fact, he made the statement, startling from a conservative at that time, that Germany's next of kin was Russia. "Western culture has reduced itself to mere utilitarianism, but the pendulum of civilization is switching to Eastern Europe and its way of life. We are not Westerners. . . . We cling with all our roots to the East."
The German belief that the West is decadent reached its clearest expression in Spengler. Utilitarianism is interpreted as a sure sign of decadence. Except in the East—to which Germany belongs—idealism is dead. The West has lost its biological vitality, its will to life and power. So run the arguments. The Nazis' revolt towards paganism as a spring from which Life can be renewed, and their systematic anti-intellectualism, are both reflections from Nietzsche, who denounced the concepts of "the good, the true, and the beautiful" as arresters of Life. Good, true, and beautiful, are only relative. They are the values of impotent, humble, feeble men with slave minds. The morality of bold, vigorous, healthy men is different. Their ethic is an ethic of strength, cruelty, combativeness, vigor and joy. Caution, humility, cleverness, pacifism, are only virtues for slaves, who can best advance themselves by the cultivation of these qualities. - Dorothy Thompson
(I posted this a few months ago expecting an interesting thread of discussion but it fell through the cracks.)