Personal hatred vs.political enemies

From Francis Parker Yockey's, The 20th Century Political Outlook:

Hatred is a private phenomenon. If politicians inoculate their populations with hatred against the enemy, it is only to give them a personal interest in the public struggle which they would otherwise not have. Between superpersonal organisms there is no hatred, although there may be existential struggles. The disjunction love-hatred is not political and does not intersect at any point the political one of friend-enemy. Alliance does not mean love, any more than war means hate. Clear thinking in the realm of politics demands at the outset a strong power of dissociation of ideas.

The world-outlook of Liberalism, here as always completely emancipated from reality, said that the concept enemy described either an economic competitor, or else an ideational opponent. But in economics there are no enemies, but only competitors; in a world which was purely moralized (i.e., one in which only moral contrasts existed) there could be no enemies, but only ideational opponents. Liberalism, strengthened by the unique long peace, 1871–1914, pronounced politics to be atavistic, the grouping of friend-enemy to be retrograde. This of course belongs to politics as a branch of philosophy. In that realm no misstatement is possible; no accumulation of facts can prove a theory wrong, for over these theories are supreme, History is not the arbiter in matters of political outlook, Reason decides all, and everyone decides for himself what is reasonable. This is concerned however only with facts, and the only objection made here to such an outlook in the last analysis is that it is not factual.

Enemy, then, does not mean competitor. Nor does it mean opponent in general. Least of all does it describe a person whom one hates from feelings of personal antipathy. Latin possessed two words: hostis for the public enemy, inimicus for a private enemy. Our Western languages unfortunately do not make this important distinction. Greek however did possess it, and had further a deep distinction between two types of wars: those against other Greeks, and those against outsiders of the Culture, barbarians. The former were “agons” and only the latter were true wars. An agon was originally a contest for a prize at the public games, and the opponent was the “antagonist.” This distinction has value for us because in comparison with wars in this age, intra-European wars of the preceding 800 years were agonal. As nationalistic politics assumed the ascendancy within the Classical Culture, with the Peloponnesian Wars, the distinction passed out of Greek usage. 17th and 18th century wars in West-Europe were in the nature of contests for a prize — the prize being a strip of territory, a throne, a title. The participants were dynasties, not peoples. The idea of destroying the opposing dynasty was not present, and only in the exceptional case was there even the possibility of such a thing happening. Enemy in the political sense means thus public enemy. It is unlimited, and it is thus distinguished from private enmity. The distinction public-private can only arise when there is a super-personal unit present. When there is, it determines who is friend and enemy, and thus no private person can make such a determination. He may hate those who oppose him or who are distasteful to him, or who compete with him, but he may not treat them as enemies in the unlimited sense.

The lack of two words to distinguish public and private enemy also has contributed to confusion in the interpretation of the well-known Biblical passage (Matthew 5:44; Luke 6:27) “Love your enemies.” The Greek and Latin versions use the words referring to a private enemy. And this is indeed to what the passage refers. It is obviously an adjuration to put aside hatred and malice, but there is no necessity whatever that one hate the public enemy. Hatred is not contained in political thinking. Any hatred worked up against the public enemy is non-political, and always shows some weakness in the internal political situation. This Biblical passage does not adjure one to love the public enemy, and during the wars against Saracen and Turk no Pope, saint, or philosopher so construed it. It certainly does not counsel treason out of love for the public enemy.