The True Believer: Thoughts On The Nature Of Mass Movements is a 1951 social psychology book by American writer Eric Hoffer, in which the author discusses the psychological causes of fanaticism.
“Faith in a holy cause is to a considerable extent a substitute for the lost faith in ourselves.”
Section 8
The True Believer (1951), Part One: The Appeal of Mass Movements
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Section 69
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Section 5, Ch. 2: The Desire For Substitutes
The True Believer (1951), Part One: The Appeal of Mass Movements
The True Believer (1951), Part Four: Beginning and End
Section 37, Ch.6 Misfits
The True Believer (1951), Part Two: The Potential Converts
Section 125, Ch.18 Good and Bad Mass Movements, citing Haldane's The Inequality of Man (1938)
The True Believer (1951), Part Four: Beginning and End
Section 13
The True Believer (1951), Part One: The Appeal of Mass Movements
“The urge to escape our real self is also an urge to escape the rational and the obvious.”
Section 59
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: 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 difficulty in deceiving themselves are easily deceived by others. They are easily persuaded and led.
Section 7
The True Believer (1951), Part One: The Appeal of Mass Movements
Context: There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.
Section 93
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: People whose lives are barren and insecure seem to show a greater willingness to obey than people who are self-sufficient and self-confident. To the frustrated, freedom from responsibility is more attractive than freedom from restraint. They are eager to barter their independence for relief of the burdens of willing, deciding and being responsible for inevitable failure. They willingly abdicate the directing of their lives to those who want to plan, command and shoulder all responsibility.
“Where opinion is not coerced, people can be made to believe only in what they already "know."”
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: The truth seems to be that propaganda on its own cannot force its way into unwilling minds; neither can it inculcate something wholly new; nor can it keep people persuaded once they have ceased to believe. It penetrates only into minds already open, and rather than instill opinion it articulates and justifies opinions already present in the minds of its recipients. The gifted propagandist brings to a boil ideas and passions already simmering in the minds of his hearers. he echoes their innermost feelings. Where opinion is not coerced, people can be made to believe only in what they already "know."
Section 7
The True Believer (1951), Part One: The Appeal of Mass Movements
Context: There is a fundamental difference between the appeal of a mass movement and the appeal of a practical organization. The practical organization offers opportunities for self-advancement, and its appeal is mainly to self-interest. On the other hand, a mass movement, particularly in its active, revivalist phase, appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self. A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation.
“True loyalty between individuals is possible only in a loose and relatively free society.”
Section 101
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Collective unity is not the result of the brotherly love of the faithful for each other. The loyalty of the true believer is to the whole — the church, party, nation — and not to his fellow true believer. True loyalty between individuals is possible only in a loose and relatively free society.
“Glory is largely a theatrical concept.”
Section 47
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audience—the knowledge that our mighty deeds will come to the ears of our contemporaries or "of those that are to be." We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.
“We can be absolutely certain only about things we do not understand.”
Section 57
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: We can be absolutely certain only about things we do not understand. A doctrine that is understood is shorn of its strength.
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.
Section 90
The True Believer (1951), Part Three: United Action and Self-Sacrifice
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.
“Unless a man has talents to make something of himself, freedom is an irksome burden.”
Section 26
The True Believer (1951), Part Two: The Potential Converts
Context: Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, "to be free from freedom." It was not sheer hypocrisy when the rank-and-file Nazis declared themselves not guilty of all the enormities they had committed. They considered themselves cheated and maligned when made to shoulder responsibility for obeying orders. Had they not joined the Nazi movement in order to be free from responsibility?
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.
