Eric Hoffer Quotes

page 2

Section 165
Reflections on the Human Condition (1973)
Context: The end comes when we no longer talk with ourselves. It is the end of genuine thinking and the beginning of the final loneliness. The remarkable thing is that the cessation of the inner dialogue marks also the end of our concern with the world around us. It is as if we noted the world and think about it only when we have to report it to ourselves.

Source: The Ordeal of Change (1963), Ch. 13: "Scribe, Writer, and Rebel"
Context: It has been often stated that a social order is likely to be stable so long as it gives scope to talent. Actually, it is the ability to give scope to the untalented that is most vital in maintaining social stability. For not only are the untalented more numerous but, since they cannot transmute their grievances into a creative effort, their disaffection will be more pronounced and explosive. Thus the most troublesome problem which confronts social engineering is how to provide for the untalented and, what is equally important, how to provide against them. For there is a tendency in the untalented to divert their energies from their own development into the management, manipulation, and probably frustration of others. They want to police, instruct, guide, and meddle. In an adequate social order, the untalented should be able to acquire a sense of usefulness and of growth without interfering with the development of talent around them. This requires, first, an abundance of opportunities for purposeful action and self advancement. Secondly, a wide diffusion of technical and social skills so that people will be able to work and manage their affairs with a minimum of tutelage. The scribe mentality is best neutralized by canalizing energies into purposeful and useful pursuits, and by raising the cultural level of the whole population so as to blur the dividing line between the educated and the uneducated. If such an arrangement lacks provisions for the encouragement of the talented it yet has the merit of not interfering with them.

Entry (1954)
Eric Hoffer and the Art of the Notebook (2005)
Context: In products of the human mind, simplicity marks the end of a process of refining, while complexity marks a primitive stage. Michelangelo's definition of art as the purgation of superfluities suggests that the creative effort consists largely in the elimination of that which complicates and confuses a pattern

Journal entry (28 March 1959)
Working and Thinking on the Waterfront (1969)
Context: The significant point is that people unfit for freedom — who cannot do much with it — are hungry for power. The desire for freedom is an attribute of a "have" type of self. It says: leave me alone and I shall grow, learn, and realize my capacities. The desire for power is basically an attribute of a "have-not" type of self. If Hitler had had the talents and the temperament of a genuine artist, if Stalin had had the capacity to become a first-rate theoretician, if Napoleon had had the makings of a great poet or philosopher they would hardly have developed the all-consuming lust for absolute power.
Freedom gives us a chance to realize our human and individual uniqueness. Absolute power can also bestow uniqueness: to have absolute power is to have the power to reduce all the people around us to puppets, robots, toys, or animals, and be the only man in sight. Absolute power achieves uniqueness by dehumanizing others.
To sum up: Those who lack the capacity to achieve much in an atmosphere of freedom will clamor for power.

Entry (1950)
Eric Hoffer and the Art of the Notebook (2005)
Context: 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.

The Ordeal of Change (1963)

Section 56
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: The readiness for self-sacrifice is contingent on an imperviousness to the realities of life.... For self-sacrifice is an unreasonable act.... All active mass movements strive, therefore, to interpose a fact-proof screen between the faithful and the realities of the world.... by claiming that the ultimate and absolute truth is already embodied in their doctrine and that there is no truth nor certitude outside it.... To rely on the evidence of senses and of reason is heresy and treason. It is startling to realize how much unbelief is necessary to make belief possible. What we know as blind faith is sustained by innumerable unbeliefs.

Section 91 http://books.google.com/books?id=pRxBBnyBvcYC&q=%22Charlatanism+of+some+degree+is+indispensable+to+effective+leadership%22&pg=PA116#v=onepage
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Charlatanism of some degree is indispensable to effective leadership. There can be no mass movement without some deliberate misrepresentation of facts.

Frequently misquoted as "Every great cause begins as a movement, becomes a business, and eventually degenerates into a racket."
The Temper of Our Time (1967)
Context: Up to now, America has not been a good milieu for the rise of a mass movement. What starts out here as a mass movement ends up as a racket, a cult, or a corporation.

Entry (1952)
Eric Hoffer and the Art of the Notebook (2005)
Context: This food-and-shelter theory concerning man's efforts is without insight. Our most persistent and spectacular efforts are concerned not with the preservation of what we are but with the building up of an imaginary conception of ourselves in the opinion of others. The desire for praise is more imperative than the desire for food and shelter.

The Ordeal of Change (1963)
Context: To dispose a soul to action we must upset its equilibrium. page 27, Buccaneer Books edition (1990) pages total

Section 124
Reflections on the Human Condition (1973)
Context: The ignorant are a reservoir of daring. It almost seems that those who have yet to discover the known are particularly equipped for dealing with the unknown. The unlearned have often rushed in where the learned feared to tread, and it is the credulous who are tempted to attempt the impossible. They know not whither they are going, and give chance a chance.

Section 73
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: ... though hatred is a convenient instrument for mobilizing a community for defense, it does not, in the long run, come cheap. We pay for it by losing all or many of the values we have set out to defend.

Israel's Peculiar Position (1968)
Context: The Jews are a peculiar people: things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people and there is no refugee problem. Russia did it, Poland and Czechoslovakia did it, Turkey threw out a million Greeks, and Algeria a million Frenchman. Indonesia threw out heaven knows how many Chinese — and no one says a word about refugees.
But in the case of Israel the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab.
Arnold J. Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace.

Section 28
The True Believer (1951), Part Two: The Potential Converts
Context: Those who see their lives as spoiled and wasted crave equality and fraternity more than they do freedom. If they clamor for freedom, it is but freedom to establish equality and uniformity. The passion for equality is partly a passion for anonymity: to be one thread of the many which make up a tunic; one thread not distinguishable from the others. No one can then point us out, measure us against others and expose our inferiority.
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.

Quoted in War and Conflict Quotations: A Worldwide Dictionary of Pronouncements from Military Leaders, Politicians, Philosophers, Writers and Others (1997) by Michael C. Thomsett and Jean F. Thomsett
Paraphrased variant: "I doubt if the oppressed ever fight for freedom..."
Context: It is doubtful if the oppressed ever fight for freedom. They fight for pride and power — power to oppress others. The oppressed want above all to imitate their oppressors; they want to retaliate.

Section 183
Reflections on the Human Condition (1973)
Context: It is the individual only who is timeless. Societies, cultures, and civilizations — past and present — are often incomprehensible to outsiders, but the individual's hunger, anxieties, dreams, and preoccupations have remained unchanged through the millennia. Thus, we are up against the paradox that the individual who is more complex, unpredictable, and mysterious than any communal entity is the one nearest to our understanding; so near that even the interval of millennia cannot weaken our feeling of kinship. If in some manner the voice of an individual reaches us from the remotest distance of time, it is a timeless voice speaking about ourselves.

Source: The Ordeal of Change (1963), Ch. 11: "Brotherhood"
Context: 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.

Section 29
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: A fateful process is set in motion when the individual is released "to the freedom of his own impotence" and left to justify his existence by his own efforts. The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations.
The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual's powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride — the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride.

Section 42
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. They hate not wickedness but weakness. When it is their power to do so, the weak destroy weakness wherever they see it.

Section 181
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: 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. Moreover, when we have an alibi for not writing a book, painting a picture, and so on, we have an alibi for not writing the greatest book and not painting the greatest picture. Small wonder that the effort expended and the punishment endured in obtaining a good alibi often exceed the effort and grief requisite for the attainment of a most marked achievement.

Entry (1956)
Eric Hoffer and the Art of the Notebook (2005)
Context: Actual creativeness is a matter of moments. One has to piece together the minute grains to make a lump. And it is so easy to miss the momentary flashes, it is like sluicing in placer mining. He who lets the flakes float by has nothing to show for his trouble.

The Temper of Our Time (1967)
Context: The ratio between supervisory and producing personnel is always highest where the intellectuals are in power. In a Communist country it takes half the population to supervise the other half.

Journal entry (22 February1959, 8:15 P.M.)
Working and Thinking on the Waterfront (1969)
Context: There is, for instance, the fact that there is a greater readiness to work in a society with a high standard of living than in one with a low standard. We are more ready to strive and work for superfluities than for necessities. People who are clear-sighted, undeluded, and sober-minded will not go on working once their reasonable needs are satisfied. A society that refuses to strive for superfluities is likely to end up lacking in necessities. The readiness to work springs from trivial, questionable motives. … A vigorous society is a society made up of people who set their hearts on toys, and who would work for superfluities than for necessities. The self-righteous moralists decry such a society, yet it is well to keep in mind that both children and artists need luxuries more than they need necessities.

Section 90
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Exceptional intelligence, noble character and originality seem neither indispensable nor perhaps desirable. 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 delight in symbols (spectacles and ceremonials); unbounded brazenness which finds expression in a disregard of consistency and fairness; a recognition that the innermost craving of a following is for communion and that there can never be too much of it; a capacity for winning and holding the utmost loyalty of a group of able lieutenants. This last faculty is one of the most essential and elusive.

The Temper of Our Time (1967)
Context: Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.

Entry (1981)
Eric Hoffer and the Art of the Notebook (2005)
Context: In all my life I never competed for fortune, for a woman, or for fame. I learned to write in total isolation. My first work was also my best, and the first thing published. I never belonged to a circle or clique. I did not know I was writing a book until it was written. When my first book was published there was no one near me, an acquaintance let alone a friend, to congratulate me. I have never savored triumph, never won a race.

The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: It is easier to hate an enemy with much good in him than one who is all bad. We cannot hate those we despise. The Japanese had an advantage over us in that they admired us more than we admired them. They could hate us more fervently than we could hate them. The Americans are poor haters in international affairs because of their innate feeling of superiority over all foreigners. An American's hatred for a fellow American (for Hoover or Roosevelt) is far more virulent than any antipathy he can work up against foreigners. It is of interest that the backward South shows more xenophobia than the rest of the country. Should Americans begin to hate foreigners wholeheartedly, it will be an indication that they have lost confidence in their own way of life. <!-- p. 96

Letter to Mrs. Blumberg (27 September 1977)

Section 147
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: The only index by which to judge a government or a way of life is by the quality of the people it acts upon. No matter how noble the objectives of a government, if it blurs decency and kindness, cheapens human life, and breeds ill will and suspicion — it is an evil government.

Sections 128 - 129
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: Our credulity is greatest concerning the things we know least about. And since we know least about ourselves, we are ready to believe all that is said about us. Hence the mysterious power of both flattery and calumny.... It is thus with most of us: we are what other people say we are. We know ourselves chiefly by hearsay.

Section 28
Reflections on the Human Condition (1973)
Context: Man is a luxury-loving animal. Take away play, fancies, and luxuries, and you will turn man into a dull, sluggish creature, barely energetic enough to obtain a bare subsistence. A society becomes stagnant when its people are too rational or too serious to be tempted by baubles.

Section 35
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: 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.

Israel's Peculiar Position (1968)
Context: The Jews are a peculiar people: things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people and there is no refugee problem. Russia did it, Poland and Czechoslovakia did it, Turkey threw out a million Greeks, and Algeria a million Frenchman. Indonesia threw out heaven knows how many Chinese — and no one says a word about refugees.
But in the case of Israel the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab.
Arnold J. Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace.

Entry (1960)
Eric Hoffer and the Art of the Notebook (2005)
Context: Total innovation is a flight from comparison and also from imitation. Those who discover things for themselves and express them in their own way are not overly bothered by the fact that others have already discovered these things — have even discovered them over and over again — and have expressed what they found in all manner of ways.

Section 241
The Passionate State Of Mind, and Other Aphorisms (1955)
Source: The Passionate State of Mind: And Other Aphorisms

Section 70
The Passionate State Of Mind, and Other Aphorisms (1955)

Section 13; often the final portion of this is quoted alone as: "Absolute faith corrupts as absolutely as absolute power."
Reflections on the Human Condition (1973)
Context: The Savior who wants to turn men into angels is as much a hater of human nature as the totalitarian despot who wants to turn them into puppets.
There are similarities between absolute power and absolute faith: a demand for absolute obedience; a readiness to attempt the impossible; a bias for simple solutions — to cut the knot rather than unravel it; the viewing of compromise as surrender; the tendency to manipulate people and "experiment with blood."
Both absolute power and absolute faith are instruments of dehumanization. Hence absolute faith corrupts as absolutely as absolute power.

Section 222
The Passionate State Of Mind, and Other Aphorisms (1955)

Section 62
The True Believer (1951), Part Three: United Action and Self-Sacrifice

Section 50
Reflections on the Human Condition (1973)

Source: The True Believer: Thoughts on the Nature of Mass Movements

Section 178
Reflections on the Human Condition (1973)

Section 32 <!-- also quoted in On Becoming a Leader (1989) by Warren G. Bennis, p. 189 -->
Reflections on the Human Condition (1973)
Variant: In times of change, learners inherit the earth, while the learned find themselves beautifully equipped to deal with a world that no longer exists.
Context: The central task of education is to implant a will and a facility for learning; it should produce not learned but learning people. The truly human society is a learning society, where grandparents, parents, and children are students together.
In a time of drastic change it is the learners who inherit the future. The learned usually find themselves equipped to live in a world that no longer exists.