Because H. Ford made no actual renunciation, it is necessary to mention one more fact, cited in the preface to “The International Jew”:
«Thus, Bernard Baruch was called <by H. Ford> “the Judas’s consul in America”, “the almighty Jew[177]” and “the most powerful man” in the days of the war <World War I of the 20th century>. When American reporters asked Baruch to comment on the “titles” given to him, the closest advisor of all USA presidents of the first half of the 20th century (put in bold type by the authors) tried to joke off: “Do you think I shall deny anything?!» (“The International Jew”, the cited Russian edition, preface, p. 5).
Thus Bernard Baruch himself essentially proved by default Henry Ford’s assessment of the role of the Jewry (Hebrews) in making of the supragovernmental global policy, including organization of the World War I of the 20th century and revolutions in Russia and Germany, about which H. Ford wrote among other things.
However, mentioning numerous facts concerning the role of the Hebrews in making of the internal and the foreign policy of the European states and of the USA, as well as of the global policy, and resting upon the counterfeit “The Protocols of the Learned Elders of Zion”[178], H. Ford was not able to shed light on this role authentically. In our opinion, one of the causes of this was his ignorance of many facts of the mankind history, and incomprehension of its general course in the past and probable trend in the future (which were determined by this ignorance).
But besides that, from the text of an interview given by H. Ford to newspaper “New York Times”, one can understand that having misused H. Ford’s ignorance in the sphere of knowledge of global civilization history and lack of systematically-integral sociological notions, the «Hebrews» themselves involved H. Ford in the activities, which they later on called «anti-Semitic». In 1915 H. Ford attempted to stop World War I of the 20th century. He freighted a ship, on which he and a group of public figures of the USA set off to the European coasts to initiate peace negotiations. H. Ford’s peace initiative did not meet with success. But later on he told a correspondent of the “New York Times”:
«It was the Jews themselves who convinced me that there is direct connection between the international Jewry and the war. Onboard of our ship there were two righteous Jews. Before we could sail 200 miles they began to instill to me the idea that the Jews ruled the world due to their control of gold[179]. I was reluctant to believe them, but they went into detail while illustrating the means the Jews used to control the warfare… They spoke for so long and looked so competent in what they said that they convinced me» (“The International Jew”, the cited Russian edition, preface, p. 3).
They succeeded in H. Ford’s involving into «Jewish question» not only because of his ignorance in history and sociology, but because he understood organization and algorithms of system integrity of multiindustrial production and production distribution better than organization and algorithms of individual’s mentality or algorithms of collective mentality generated by them.
It does not mean that he did not feel peculiarities of the people’s mentality and thus could not organize people in their collective activities. If he was insensitive to people’s difference in organizing their mentality and to the nature of collective mentality generated by them (which controls collective activities), there would not be company «Ford Motors» in the history (or, at least the company as we know it now). Although H. Ford was rather an engineer of the machines, technologies and organization than «the engineer of the human souls»[180], he saw and expressed the essence, which characterized his contemporaries and compatriots:
«There is no difficulty in picking out men <candidates for promotion>. They pick themselves out because — although one hears a great deal about the lack of opportunity for advancement — the average workman is more interested in a steady job than he is in advancement.
Scarcely more than five per cent of those who work for wages <i.e. of active adult population>, while they have the desire to receive more money, have also the willingness to accept the additional responsibility and the additional work which goes with the higher places. Only about twenty-five per cent are even willing to be straw bosses, and most of them take that position because it carries with it more pay than working on a machine. Men of a more mechanical turn of mind, but with no desire for responsibility, go into the tool-making department where they receive considerably more pay than in production proper. But the vast majority of men want to stay put. THEY WANT TO BE LED. THEY WANT TO HAVE EVERYTHING DONE FOR THEM AND TO HAVE NO RESPONSIBILITY <AND CONCERN>[181]. Therefore, in spite of the great mass of men, the difficulty is not to discover men to advance, but men who are willing to be advanced» (put in capitals by the authors, “My Life and Work”, Ch. 6. “Machines and Men”).
As is seen from H. Ford’s books, he did not try to discover the reasons of origination of irresponsibility and carelessness prevailing in the society and revealed by him. He did not try to discover the reasons of origination of associated parasitical, consumer attitude to all kinds of power and its carriers. And the matter concerns the USA, where (as is customary to consider):
the social order is primordially more democratic than in monarchic Europe, which continued to support many traditions of class-and-caste order during the epoch of downfall of the monarchies (19th century — beginning of the 20th century), as well as during the post-monarchical epoch — due to the psychological inertia;
every individual is primordially granted more freedom than in older countries of Europe and Asia, where the freedom of individual’s self-expression and creativity is somehow or other suppressed by historically formed traditions, rooted in the great antiquity;
newly arrived population of the USA consisted of supposedly real freedom-lovers, who for the sake of freedom left their ethnic homeland, and they brought up their sons and grandsons, born and bred Americans of the first generation, also in the spirit of freedom[182].
But real freedom is, first of all, the person’s freedom of choice and his self-assignment of responsibility and care about the lots of the others and prosperity of everyone.
In other words, if, on the one part, the majority of Americans avoid undertaking responsibility and care (which was revealed by H. Ford), then this majority is not free, but is in the power of minority.
On the other part, H. Ford notices:
«We will always find Jews in the top-drawer society — where all the power is concentrated. This is the essence of the Jews question. How do they manage to get the top in all the countries? Who assists them?.. What do they do when they get the top?.. In every country where the Jews question is vital it becomes obvious that the root of the question comes from their ability to get hold of the power. Here, in the United States, the unquestionable fact is that in the last 50 years this minority has gained so much control while other, several dozen times bigger national groups failed to» (“The International Jew”, the cited Russian edition, preface, p. 9).
And in the other world understanding, the freedom is undertaking, first of all, by one’s own initiative, one or another quality, fullness or breadth of power.
However, depending on to which extent the undertaking of power is accompanied by responsibility and concern for other people’s fates and for everybody’s prosperity, and depending on how exactly the terms «prosperity of a person» and «pro s perity of the society» are understood and what they mean, to that extent freedom is really freedom, but not permissiveness towards the people.