Eric Hoffer Quotes About Society
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When grubbing for necessities man is still an animal. He becomes uniquely human when he reaches out for the superfluous and extravagant.
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The ideal of self-advancement which the civilizing west offers to backward populations brings with it the plague of individual frustration. All the advantages brought by the West are ineffectual substitutes for the sheltering and soothing anonymity of communal existence.
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The nineteenth century planted the words which the twentieth century ripened into the atrocities of Stalin and Hitler. There is hardly an atrocity committed in the twentieth century that was not foreshadowed or even advocated by some noble man of words in the nineteenth.
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All mass movements generate in their adherents a readiness to die and a proclivity for united action; all of them, irrespective of the doctrine they preach and the program they project, breed fanaticism, enthusiasm, fervent hope, hatred and intolerance; all of them are capable of releasing a powerful flow of activity in certain departments of life; all of them demand blind faith and singlehearted allegiance.
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We know that words cannot move mountains, but they can move the multitude; and men are more ready to fight and die for a word than for anything else. Words shape thought, stir feeling, and beget action; they kill and revive, corrupt and cure. The "men-of-words"- priests, prophets, intellectuals- have played a more decisive role in history than military leaders, statesmen, and businessmen.
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It is not at all simple to understand the simple.
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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.
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A rising mass movement attracts and holds a following not by its doctrine and promises but by the refuge it offers from the anxieties, barrenness and meaningless of an individual existence. It cures the poignantly frustrated not by conferring upon them an absolute truth or by remedying the difficulties and abuses which made their lives miserable, but by freeing them from their ineffectual selves and it does this by enfolding and absorbing them into a closely knit and exultant corporate whole.
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When our individual interests and prospects do not seem worth living for, we are in desperate need for something apart from us to live for. All forms of dedication, devotion, loyalty and self-surrender are in essence a desperate clinging to something which might give worth and meaning to our futile, spoiled lives.
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The fanatic is not really a stickler to principle. He embraces a cause not primarily because of its justness or holiness but because of his desperate need for something to hold onto.
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Quite often the social doctors become part of the disease.
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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 into minds already open, and rather than instill opinion it articulates and justifies opinions already present in the minds of its recipients.
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Words have ruined more souls than any devil's agency.
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You can discover what your enemy fears most by observing the means he uses to frighten you.
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In human affairs, the best stimulus for running ahead is to have something we must run from.
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We run fastest and farthest when we run from ourselves.
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Conservatism is sometimes a symptom of sterility. Those who have nothing in them that can grow and develop must cling to what they have in beliefs, ideas and possessions. The sterile radical, too, is basically conservative. He is afraid to let go of the ideas and beliefs he picked up in his youth lest his life be seen as empty and wasted.
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The desire to be different from the people we live with is sometimes the result of our rejection- real or imagined- by them.
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One of the surprising privileges of intellectuals is that they are free to be scandalously asinine without harming their reputations.
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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.This minding of other people's business expresses itself in gossip, snooping and meddling, and also in feverish interest in communal, national and racial affairs. In running away from ourselves we either fall on our neighbor's shoulder or fly at his throat.
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To most of us nothing is so invisible as an unpleasant truth. Though it is held before our eyes, pushed under our noses, rammed down our throats- we know it not.
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The technique of a mass movement aims to infect people with a malady and then offer the movement as a cure.
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Though they seem at opposite poles, fanatics of all kinds are actually crowded together at one end. It is the fanatic and the moderate who are poles apart and never meet.
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What the intellectual craves above all else is to be taken seriously, to be treated as a decisive force in shaping history. He is far more at home in a society that weighs his every word and keeps close watch on his attitudes then in a society that cares not what he says or does. He would rather be persecuted than ignored.
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Social improvement is attained more readily by a concern with the quality of results than with the purity of motives.
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A society that refuses to strive for superfluities is likely to end up lacking in necessities.
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There is apparently no surer way of turning a thing into its opposite than by exaggerating it
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The rule seems to be that those who find no difficulty in deceiving themselves are easily deceived by others. They are easily persuaded and led.
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Proselytizing is more a passionate search for something not yet found than a desire to bestow upon the world something we already have. It is a search for a final and irrefutable demonstration that our absolute truth is indeed the one and only truth. The proselytizing fanatic strengthens his own faith by converting others.
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The vigor of a mass movement stems from the propensity of its followers for united action and self-sacrifice. When we ascribe the success of a movement to its faith, doctrine, propaganda, leadership, ruthlessness and so on, we are but referring to instruments of unification and to means used to inculcate a readiness for self-sacrifice. It is perhaps impossible to understand the nature of a mass movement unless it is recognized that their chief preoccupation is to foster, perfect and perpetuate a facility for united action and self-sacrifice.
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