Richard Hofstadter Quotes

The fundamentalist mind...is essentially Manichean; it looks upon the world as an arena for conflict between absolute good and absolute evil, and accordingly it scorns compromises (who would compromise with Satan?) and can tolerate no ambiguities.

One of the impressive things about paranoid literature is the contrast between its fantasied conclusions and the almost touching concern with factuality it invariably shows. It produces heroic strivings for evidence to prove that the unbelievable is the only thing that can be believed.

Just as the most effective enemy of the educated man may be the half-educated man, so the leading anti-intellectuals are usually men deeply engaged with ideas, often obsessively engaged with this or that outworn or rejected idea.

What came in the end was only a small war and a quick victory; when the farmers and the gentlemen finally did coalesce in politics, they produced only the genial reforms of Progressivism; and the man on the white horse turned out to be just a graduate of the Harvard boxing squad, equipped with an immense bag of platitudes, and quite willing to play the democratic game.

The professional man lives off ideas, not for them. … He has acquired a stock of mental skills that are for sale. The skills are highly developed, but we do not think of him as being an intellectual if certain qualities are missing from his work—disinterested intelligence, generalizing power, free speculation, fresh observation, creative novelty, radical criticism. At home he may happen to be an intellectual, but at his job he is a hired mental technician who uses his mind for the pursuit of externally determined ends. It is this element—the fact that ends are set from some interest or vantage point outside the intellectual process itself—which characterizes both the zealot, who lives obsessively for a single idea, and the mental technician, whose mind is used not for free speculation but for a salable end. The goal here is external and not self-determined, whereas the intellectual life has a certain spontaneous character and inner determination. It has also a peculiar poise of its own, which I believe is established by a balance between two basic qualities in the intellectual’s attitude toward ideas—qualities that may be designated as playfulness and piety.

Anti-intellectualism … first got its strong grip on our ways of thinking because it was fostered by an evangelical religion that also purveyed many humane and democratic sentiments. It made its way into our politics because it became associated with our passion for equality. It has become formidable in our education partly because our educational beliefs are evangelically egalitarian. Hence, as far as possible, our anti-intellectualism must be excised from the benevolent impulses upon which it lives by constant and delicate acts of intellectual surgery which spare these impulses themselves.

One of the primary tests of the mood of a society at any given time is whether its comfortable people tend to identify, psychologically, with the power and achievements of the very successful or with the needs and sufferings of the underprivileged.

To the zealot overcome by his piety and to the journeyman of ideas concerned only with his marketable mental skills, the beginning and end of ideas lies in their efficacy with respect to some goal external to intellectual processes.

These writers illustrate the central preconception of the paranoid style — the existence of a vast, insidious, preternaturally effective international conspiratorial network designed to perpetrate acts of the most fiendish character.

And today, when Communism has been reduced to a negligible quantity in American domestic life, the cry for a revival of this scapegoat is regularly heard in the land, and investigators who are unable to turn up present Communist affiliations have resorted to stirring up the dead husks of fellow-traveling memories or to obscuring as completely as possible the differences between liberals and Communists. The truth is that the right-winger needs his Communists badly, and is pathetically reluctant to give them up.

But Prohibition was more than a symbol—it was a means by which the reforming energies of the country were transmuted into mere peevishness.

One of the most impressive facts about the paranoid style, in this connection, is that it represents an old and recurrent mode of expression in our public life which has frequently been linked with movements of suspicious discontent and whose content remains much the same even when it is adopted by men of distinctly different purposes. Our experience suggests too that, while it comes in waves of different intensity, it appears to be all but ineradicable.

Out of the beliefs nourished by the agrarian myth there had arisen the notion that the city was a parasitical growth on the country. Bryan spoke for a people raised for generations on the idea that the farmer was a very special creature, blessed by God, and that in a country consisting largely of farmers the voice of the farmer was the voice of democracy and of virtue itself. The agrarian myth encouraged farmers to believe that they were not themselves an organic part of the whole order of business enterprise and speculation that flourished in the city, partaking of its character and sharing in its risks, but rather the innocent pastoral victims of a conspiracy hatched in the distance. The notion of an innocent and victimized populace colors the whole history of agrarian controversy, and indeed the whole history of the populistic mind.

Anti-intellectualism … has been present in some form and degree in most societies; in one it takes the form of the administering of hemlock, in another of town-and-gown riots, in another of censorship and regimentation, in still another of Congressional investigations.

The intellectual … may live for ideas, as I have said, but something must prevent him from living for one idea, from becoming obsessive or grotesque. Although there have been zealots whom we may still regard as intellectuals, zealotry is a defect of the breed and not of the essence.