Eric Hoffer Quotes

My writing is done in railroad yards while waiting for a freight, in the fields while waiting for a truck, and at noon after lunch. Towns are too distracting.

It is when power is wedded to chronic fear that it becomes formidable.

It is the Frenchman's readiness to exaggerate that is at the root of his intellectual lucidity and also of his capacity for acknowledging merit. The English were not afraid to exaggerate in the sixteenth and seventeenth centuries, and they were then not far behind the French in the lucidity of their thinking.... There is hardly a single instance of cultural vigor marked by moderation in expression.

To dispose a soul to action we must upset its equilibrium.

"There is apparently some connection between dissatisfaction with oneself and a proneness to credulity. The urge to escape our real self is also an urge to escape the rational and the obvious. The refusal to see ourselves as we are develops a distaste for facts and cold logic. There is no hope for the frustrated in the actual and the possible. Salvation can come to them only from the miraculous, which seeps through a crack in the iron wall of inexorable reality. They ask to be deceived. What Stresemann said of the Germans is true of the frustrated in general: "They pray not only for their daily bread, but also for their daily illusion." The rule seems to be that those who find no difficulty deceiving themselves are easily deceived by others. They are easily persuaded and led."

To think out a problem is not unlike drawing a caricature. You have to exaggerate the salient point and leave out that which is not typical. "To illustrate a principle," says Bagehot, "you must exaggerate much and you must omit much." As to the quantity of absolute truth in a thought: it seems to me the more comprehensive and unobjectionable a thought becomes, the more clumsy and unexciting it gets. I like half-truths of a certain kind — they are interesting and they stimulate.

It is easier to love humanity as a whole than to love one's neighbor. There may even be a certain antagonism between love of humanity and love of neighbor; a low capacity for getting along with those near us often goes hand in hand with a high receptivity to the idea of the brotherhood of men. About a hundred years ago a Russian landowner by the name of Petrashevsky recorded a remarkable conclusion: "Finding nothing worthy of my attachment either among women or among men, I have vowed myself to the service of mankind." He became a follower of Fourier, and installed a phalanstery on his estate. The end of the experiment was sad, but what one might perhaps have expected: the peasants—Petrashevsky's neighbors—burned the phalanstery. Some of the worst tyrannies of our day genuinely are "vowed" to the service of mankind, yet can function only by pitting neighbor against neighbor. The all-seeing eye of a totalitarian regime is usually the watchful eye of the next-door neighbor. In a Communist state love of neighbor may be classed as counter-revolutionary.

It is not good for our efforts at self-realization to know the opinions other people have of us. It is difficult or perhaps impossible to be ourselves if we are known.

The main requirements seem to be: audacity and a joy in defiance; an iron will; a fanatical conviction that he is in possession of the one and only truth; faith in his destiny and luck; a capacity for passionate hatred; contempt for the present; a cunning estimate of human nature;

A man is likely to mind his own business when it is worth minding. When it is not, he takes his mind off his own meaningless affairs by minding other people’s business.

To be fully alive is to feel that everything is possible.

Absolute faith corrupts as absolutely as absolute power

The weak are not a noble breed. Their sublime deeds of faith, daring, and self-sacrifice usually spring from questionable motives. The weak hate not wickedness but weakness; and one instance of their hatred of weakness is hatred of self. All the passionate pursuits of the weak are in some degree a striving to escape, blur, or disguise an unwanted self. It is a striving shot through with malice, envy, self-deception, and a host of petty impulses; yet it often culminates in superb achievements. Thus we find that people who fail in everyday affairs often show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the possible the blame is solely ours, but when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task.

There is a tendency to judge a race, a nation or any distinct group by its least worthy members. Though manifestly unfair, this tendency has some justification. For the character and destiny of a group are often determined by its inferior elements.

A plant needs roots in order to grow. With man it is the other way around: only when he grows does he have roots and feels at home in the world.