American philosopher
Eric Hoffer (25 July 1902 – 21 May 1983) was an American writer on social and political philosophy. His first book, The True Believer: Thoughts On The Nature Of Mass Movements (1951) is widely recognized as a classic on mass-movements and the psychological roots of fanaticism. Despite rising to fame with the success and popularity of his writings, he continued to work as a longshoreman until retiring at age 65.
From: Wikiquote (CC BY-SA 4.0)
Showing quotes in randomized order to avoid selection bias. Click Popular for most popular quotes.
There are many who find a good alibi far more attractive than an achievement. For an achievement does not settle anything permanently. We still have to prove our worth anew each day; we have to prove that we are as good today as we were yesterday. But when we have a valid alibi for not achieving anything we are fixed, so to speak, for life.
Pride is a sense of worth derived from something that is not organically part of us, while self-esteem derives from the potentialities and achievements of the self. We are proud when we identify ourselves with an imaginary self, a leader, a holy cause, a collective body or possessions. There is fear and intolerance in pride; it is sensitive and uncompromising. The less promise and potency in the self, the more imperative is the need for pride. The core of pride is self-rejection. It is true that when pride releases energies and serves as a spur to achievement, it can lead to a reconciliation with the self and the attainment of genuine self-esteem.
All mass movements generate in their adherents a readiness to die and a proclivity for united action; all of them, irrespective of the doctrine they preach and the program they project, breed fanaticism, enthusiasm, fervent hope, hatred and intolerance; all of them are capable of releasing a powerful flow of activity in certain departments of life; all of them demand blind faith and singlehearted allegiance. All movements, however different in doctrine and aspiration, draw their early adherents from the same types of humanity; they all appeal to the same types of mind. Though there are obvious differences between the fanatical Christian, the fanatical Mohammedan, the fanatical nationalist, the fanatical Communist and the fanatical Nazi, it is yet true that the fanaticism which animates them may be viewed and treated as one. The same is true of the force which drives them on to expansion and world dominion. There is a certain uniformity in all types of dedication, of faith, of pursuit of power, of unity and of self-sacrifice. There are vast differences in the contents of holy causes and doctrines, but a certain uniformity in the factors which make them effective. He who, like Pascal, finds precise reasons for the effectiveness of Christian doctrine has also found the reasons for the effectiveness of Communist, Nazi and nationalist doctrine. However different the holy causes people die for, they perhaps die basically for the same thing.
Our achievements speak for themselves. What we have to keep track of are our failures, discouragements and doubts. We tend to forget the past difficulties, the many false starts, and the painful groping. We see our past achievements as the end result of a clean forward thrust, and our present difficulties as signs of decline and decay.
The explosive component in the contemporary scene is not the clamor of the masses but the self-righteous claims of a multitude of graduates from schools and universities. This army of scribes is clamoring for a society in which planning, regulation, and supervision are paramount and the prerogative of the educated. They hanker for the scribe's golden age, for a return to something like the scribe-dominated societies of ancient Egypt, China, and Europe of the Middle Ages. There is little doubt that the present trend in the new and renovated countries toward social regimentation stems partly from the need to create adequate employment for a large number of scribes. And since the tempo of the production of the literate is continually increasing, the prospect is of ever-swelling bureaucracies.
They who clamor loudest for freedom are often the ones least likely to be happy in a free society. The frustrated, oppressed by their shortcomings, blame their failure on existing restraints. Actually their innermost desire is for an end to the “free for all.” They want to eliminate free competition and the ruthless testing to which the individual is continually subjected in a free society. 29
"The effectiveness of a doctrine does not come from its meaning but from its certitude. No doctrine however profound and sublime will be effective unless it is presented as the embodiment of the one and only truth. It must be the one word from which all things are and all things speak. Crude absurdities, trivial nonsense and sublime truths are equally potent in readying people for self-sacrifice if they are accepted as the sole, eternal truth.
It is obvious, therefore, that in order to be effective a doctrine must not be understood, but has rather to be believed in. We can be absolutely certain only about things we do not understand. A doctrine that is understood is shorn of its strength. Once we understand a thing, it is as if it had originated in us. And, clearly, those who are asked to renounce the self and sacrifice it cannot see eternal certitude in anything which originates in that self. The fact that they understand a thing fully impairs its validity and certitude in their eyes.
The devout are always urged to seek the absolute truth with their hearts and not their minds. "It is the heart which is conscious of God, not the reason." Rudolph Hess, when swearing in the entire Nazi party in 1934, exhorted his hearers: "Do not seek Adolph Hitler with your brains; all of you will find him with the strength of your hearts." When a movement begins to rationalize its doctrine and make it intelligible, it is a sign that its dynamic span is over; that it is primarily interested in stability. For, as will be shown later (Section 106), the stability of a regime requires the allegiance of the intellectuals, and it is to win them rather than to foster self-sacrifice in the masses that a doctrine is made intelligible.
If a doctrine is not unintelligible, it has to be vague; and if neither unintelligible nor vague, it has to be unverifiable. One has to get to heaven or the distant future to determine the truth of an effective doctrine. When some part of a doctrine is relati