Propaganda is a means to an end. Its purpose is to lead the people to an understanding that will allow it to willingly and without internal resistance devote itself to the tasks and goals of a superior leadership. If propaganda is to succeed, it must know what it wants. It must keep a clear and firm goal in mind, and seek the appropriate means and methods to reach that goal. Propaganda as such is neither good nor evil. Its moral value is determined by the goals it seeks.

For purposes of this discussion, propaganda is defined as the manipulation of the public to the end of securing some specific action.

To attract people, to win over people to that which I have realised as being true, that is called propaganda. In the beginning there is the understanding, this understanding uses propaganda as a tool to find those men, that shall turn understanding into politics. Success is the important thing. Propaganda is not a matter for average minds, but rather a matter for practitioners. It is not supposed to be lovely or theoretically correct. I do not care if I give wonderful, aesthetically elegant speeches, or speak so that women cry. The point of a political speech is to persuade people of what we think right. I speak differently in the provinces than I do in Berlin, and when I speak in Bayreuth, I say different things from what I say in the Pharus Hall. That is a matter of practice, not of theory. We do not want to be a movement of a few straw brains, but rather a movement that can conquer the broad masses. Propaganda should be popular, not intellectually pleasing. It is not the task of propaganda to discover intellectual truths. Those are found in other circumstances, I find them when thinking at my desk, but not in the meeting hall.

Propaganda tries to surround man by all possible routes in the realm of feelings as well as ideas, by playing on his will or on his needs, through his conscious and his unconscious, assailing him in both his private and his public life. It furnishes him with a complete system for explaining the world, and provides immediate incentives to action. We are here in the presence of an organized myth that tries to take hold of the entire person. Through the myth it creates, propaganda imposes a complete range of intuitive knowledge, susceptible of only one interpretation, unique and one-sided, and precluding any divergence. This myth becomes so powerful that it invades every arena of consciousness, leaving no faculty or motivation intact. It stimulates in the individual a feeling of exclusiveness, and produces a biased attitude.

"Arousing an active and mythical belief"

The aim of modern propaganda is no longer to modify ideas, but to provoke action. It is no longer to change adherence to a doctrine, but to make the individual cling irrationally to a process of action. It is no longer to lead to a choice, but to loosen the reflexes. It is no longer to transform an opinion, but to arouse an active and mythical belief.

In the midst of increasing mechanization and technological organization, propaganda is simply the means used to prevent these things from being felt as too oppressive and to persuade man to submit with good grace. When man will be fully adapted to this technological society, when he will end by obeying with enthusiasm, convinced of the excellence of what he is forced to do, the constraint of the organization will no longer be felt by him; the truth is, it will no longer be a constraint, and the police will have nothing to do. The civic and technological good will and the enthusiasm for the right social myths — both created by propaganda — will finally have solved the problem of man.

Here propaganda has its place. It must prepare the way actively and educationally. Its task is to prepare the way for practical actions. It must follow these actions step by step, never losing sight of them. In a manner of speaking, it provides the background music. Such propaganda in the end miraculously makes the unpopular popular, enabling even a government’s most difficult decisions to secure the resolute support of the people. A government that uses it properly can do what is necessary without running the risk of losing the masses.

Having analyzed these traits, we can now advance a definition of propaganda — not an exhaustive definition, unique and exclusive of all others, but at least a partial one: Propaganda is a set of methods employed by an organized group that wants to bring about the active or passive participation in its actions of a mass of individuals, psychologically unified through psychological manipulations and incorporated in an organization.

"Propaganda is confined to utilizing existing material, it does not create it.

This material falls into four categories. First there are the psychological "mechanisms" that permit the propagandist to know more or less precisely that the individual will respond in a certain way to a certain stimulus - Here the psychologists are far from agreement; behaviorism, depth psychology, and the psychology of instincts postulate very different psychic mechanisms and see essentially different connections and motivations. Here the propagandist is at the mercy of these interpretations.

Second, opinions, conventional patterns and stereotypes exist concretely in a particular milieu or individual.

Third, ideologies exist which are more or less consciously shared, accepted, and disseminated, and which form the only intellectual, or rather para-intellectual, element that must be reckoned with in propaganda.

Fourth and finally, the propagandist must concern himself above all with the needs of those whom he wishes to reach. All propaganda must respond to a need, whether it be a concrete need (bread, peace, security, work) or a psychological need."

When we consider propaganda as the attempt to shape the thoughts and feelings of others, in ways conforming to the aims of the communicator, we find a vast array of different examples throughout history.

Propaganda makes man serve.

Is obvious that propaganda must not concern itself with what is best in man — the highest goals humanity sets for itself, its noblest and most precious feelings. Propaganda does not aim fo elevate man, but to make him serve. It must therefore utilize the most common feelings the most widespread ideas the crudest patterns, and in so doing place itself on a very low level with regard to what it wants man to do and to what end - Hate, hunger, and pride make better levers of propaganda than do love or impartiality.

September 18th: To call one a propagandist is generally to dismiss him from the sacred realm of art. The favorite cry of critics, "Oh, he is a propagandist, not an artist." These propagandists against propaganda amuse me. Propaganda is a kind of enthusiasm for or against something that you think ought to be spread-that is, propagated. Your propaganda may be wrong-or not worth while from another's viewpoint, but that is a personal matter. Duty, sacrifice, beauty, bravery, death and eternity-all allowable subjects for poets and dramatists out of which they can fashion works of art. When others do not believe in your enthusiasm your work runs the risk of being condemned as propaganda. There never was a real work of art in which it is not plain that the author wants you to share his loves and sympathies and his ideas of right and wrong.

To be effective, propaganda must constantly short-circuit all thought and decision. It must operate on the individual at the level of the unconscious. He must not know that he is being shaped by outside forces...but some central core in him must be reached in order to release the mechanism in the unconscious which will provide the appropriate - and expected - action.

For action makes propaganda's effect irreversible. He who acts in obedience to propaganda can never go back. He is now obliged to believe in that propaganda because of his past action. He is obliged to receive from it his justification and authority, without which his action will seem to him absurd or unjust, which would be intolerable. He is obliged to continue to advance in the direction indicated by propaganda, for action demands more action. He is what one calls committed - which is certainly what the Communist party anticipates, for example, and what the Nazis accomplished. The man who has acted in accordance with the existing propaganda has taken his place in society. From then on he has enemies. Often he has broken with his milieu or his family; he may be compromised. He is forced to accept the new milieu and the new friends that propaganda makes for him. Often he has committed an act reprehensible by traditional moral standards and has disturbed a certain order; he needs a justification for this - and he gets more deeply involved by repeating the act in order to prove that it was just. Thus he is caught up in a movement that develops until it totally occupies the breadth of his conscience. Propaganda now masters him completely — and we must bear in mind that any propaganda that does not lead to this kind of participation is mere child's play.