The True Believer: Thoughts on the Nature of Mass Movements is a non-fiction book authored by the American social philosopher Eric Hoffer. Published in 1951, it depicts a variety of arguments in terms of applied world history and social psychology to explain why mass movements arise to challenge the status quo.^[1] Hoffer discusses the sense of individual identity and the holding to particular ideals that can lead to extremism and fanaticism among both leaders and followers.^[2]

Summary

Hoffer initially attempts to explain the motives of various types of personalities that give rise to mass movements and why certain efforts succeed while others fail. He articulates a cyclical view of history and explores why and how said movements start, progress, and end. Whether intended to be cultural, ideological, religious, or whatever else, Hoffer argues, mass movements are broadly interchangeable even when their stated goals or values differ dramatically.^[1] This makes sense, in Hoffer's view, given the frequent similarities between them in the psychological influences on their adherents. Thus, many will often flip from one movement to another, Hoffer asserts, and the often shared motivations for participation entail practical effects. Whether radical or reactionary, such movements tend to attract the same types of dissatisfied people and use very similar tactics and rhetorical tools. As examples, he often refers to purported political enemies such as communism and fascism, as well as to religions such as Christianity, in its various denominations, and Islam.

The first and best-known of Hoffer's books, The True Believer has been published in twenty-three editions between 1951 and 2002. He later touched upon similar themes in other works.^{[citation needed]} Interest in the book has been expressed by American President Dwight D. Eisenhower and by American Secretary of State and First Lady Hillary Clinton.

Though the book has received wide acclaim, it has also spurred ongoing academic analysis and controversy. The core thesis of the interchangeability of mass movements and the movements' inherent weakness which can cause adherents to slide into dogma and absolutism, has attracted substantial challenge; many scholars have cited historical examples of solid group identities that rarely became interchangeable with other communities. Hoffer himself has said that he did not intend his analysis to condemn all mass movements in all contexts, and particularly cited figures such as Abraham Lincoln or Jawaharlal Nehru who promoted what Hoffer believed were positive ideals. However, he continued to emphasize the central argument of The True Believer.

Part 1. The Appeal of Mass Movements

Hoffer states that mass movements begin with a widespread "desire for change" from discontented people who place their locus of control outside their power and who also have no confidence in existing culture or traditions. Feeling their lives are "irredeemably spoiled" and believing there is no hope for advancement or satisfaction as an individual, true believers seek "self-renunciation".^[3] Thus, such people are ripe to participate in a movement that offers the option of subsuming their individual lives in a larger collective. Leaders are vital in the growth of a mass movement, as outlined below, but for the leader to find any success, the seeds of the mass movement must already exist in people's hearts.^{[citation needed]}

While mass movements are usually some blend of nationalist, political and religious ideas, Hoffer argues there are two important commonalities: "All mass movements are competitive" and perceive the supply of converts as zero-sum; and "all mass movements are interchangeable".^[4] As examples of the interchangeable nature of mass movements, Hoffer cites how almost 2000 years ago Saul, a fanatical opponent of Christianity, became Paul, a fanatical apologist and promoter of Christianity.^[2] Another example occurred in Germany during the 1920s and the 1930s, when Communists and Fascists were ostensibly bitter enemies but in fact competed for the same type of angry, marginalized people: Nazis Adolf Hitler and Ernst Röhm, and Communist Karl Radek, all boasted of their prowess in converting their rivals.^[2]

Part 2. The Potential Converts

The "New Poor" are the most likely source of converts for mass movements, for they recall their former wealth with resentment and blame others for their current misfortune. Examples include the mass evictions of relatively prosperous tenants during the English Civil War of the 1600s or the middle- and working-classes in Germany who passionately supported Hitler in the 1930s after suffering years of economic hardship. In contrast, the "abjectly poor" on the verge of starvation make unlikely true believers as their daily struggle for existence takes pre-eminence over any other concern.^[5]

Racial and religious minorities, particularly those only partly assimilated into mainstream culture, are also found in mass movements. Those who live traditionalist lifestyles tend to be content, but the partially assimilated feel alienated from both their forebears and the mainstream culture ("the orthodox Jew is less frustrated than the emancipated Jew"^[6]).

A variety of what Hoffer terms "misfits" are also found in mass movements. Examples include "chronically bored", the physically disabled or perpetually ill, the talentless, and criminals or "sinners". In all cases, Hoffer argues, these people feel as if their individual lives are meaningless and worthless.^[7]

Hoffer argues that the relatively low number of mass movements in the United States at that time was attributable to a culture that blurred traditionally rigid boundaries between nationalist, racial and religious groups and allowed greater opportunities for individual accomplishment.

Part 3. United Action and Self-Sacrifice

In mass movements, an individual's goals or opinions are unimportant. Rather, the mass movement's "chief preoccupation is to foster, perfect and perpetuate a facility for united action and self-sacrifice".^[8] Mass movements have several means.

Mass movements demand a "total surrender of a distinct self".^[9] One identifies the most as “a member of a certain tribe or family," whether religious, political, revolutionary, or nationalist.^[10] Every important part of the true believer's persona and life must ultimately come from their identification with the larger community; even when alone, the true believer must never feel isolated and unwatched. Hoffer identifies this communal sensibility as the reappearance of a "primitive state of being" common among pre-modern cultures.^[11] Mass movements also use play-acting and spectacle designed to make the individual feel overwhelmed, awed and proud of their membership in the tribe, as with the massive ceremonial parades and speeches of the Nazis.

While mass movements idealize the past and glorify the future, the present world is denigrated: "The radical and the reactionary loathe the present."^[12] Thus, by regarding the modern world as vile and worthless, mass movements inspire a perpetual battle against the present.

Mass movements aggressively promote the use of doctrines that elevate faith over reason and serve as "fact-proof screens between the faithful and the realities of the world".^[13] The doctrine of the mass movement must not be questioned under any circumstances. Examples include the Japanese holdouts, who refused to believe that the Second World War was over, or the staunch defenders of the Soviet Union, who rejected overwhelming evidence of Bolshevik atrocities.

To spread and reinforce their doctrine, mass movements use persuasion, coercion, and proselytization. Persuasion is preferable but practical only with those already sympathetic to the mass movement. Moreover, persuasion must be thrilling enough to excite the listener yet vague enough to allow "the frustrated to... hear the echo of their own musings in the impassioned double talk".^[14] Hoffer quotes Nazi propagandist Joseph Goebbels: "a sharp sword must always stand behind propaganda if it is to be really effective".^[14] The urge to proselytize comes not from a deeply held belief in the truth of doctrine but from an urge of the fanatic to "strengthen his own faith by converting others".^[15]

Successful mass movements need not believe in a god, but they must believe in a devil. Hatred unifies the true believers, and "the ideal devil is a foreigner" attributed with nearly supernatural powers of evil.^[16] For example, Hitler described Jews as foreign interlopers and moreover an ephemeral Jewishness, alleged to taint the German soul, was as vehemently condemned as were flesh-and-blood Jews. The hatred of a true believer is actually a disguised self-loathing, on Hoffer's analsysis, as with the condemnation of capitalism by socialists while Russia under the Bolsheviks saw more intensive monopolization of the economy than any other nation in history. Without a devil to hate, mass movements often falter (for example, Chiang Kai-shek effectively led millions of Chinese during the Japanese occupation of the 1930s and the 1940s but quickly fell out of favor once the Japanese were defeated).

Fanaticism is encouraged in mass movements. Hoffer argues that "the fanatic is perpetually incomplete and insecure"^[17] and thus uses uncompromising action and personal sacrifice to give meaning to his life.

Part 4. Beginning and End

Hoffer identifies three main personality types as the leaders of mass movements, "men of words", "fanatics", and "practical men of action". No person falls exclusively into one category, and their predominant quality may shift over time.

Mass movements begin with "men of words" or "fault-finding intellectuals" such as clergy, journalists, academics, and students who condemn the established social order (such as Trotsky, Mohammed, and Lenin). The men of words feel unjustly excluded from or mocked and oppressed by the existing powers in society, and they relentlessly criticize or denigrate present institutions. Invariably speaking out in the name of disadvantaged commoners, the man of words is actually motivated by a deep personal grievance. The man of words relentlessly attempts to "discredit the prevailing creeds" and creates a "hunger for faith" which is then fed by "doctrines and slogans of the new faith".^[18] A cadre of devotees gradually develops around the man of words, leading to the next stage in a mass movement.

Eventually, the fanatic takes over leadership of the mass movement from the man of words. While the "creative man of words" finds satisfaction in his literature, philosophy or art, the "noncreative man of words" feels unrecognized or stifled and thus veers into an extremism against the social order. Though the man of words and the fanatic share a discontent with the world, the fanatic is distinguished by his viciousness and urge to destroy. The fanatic feels fulfilled only in a perpetual struggle for power and change. Examples in the realm of politics include Jean-Paul Marat, Maximilien de Robespierre, Benito Mussolini, and Adolf Hitler. Religious examples include early Islam: "Islam imposed its faith by force, yet the coerced Muslims displayed a devotion to the new faith more ardent than that of the first Arabs engaged in the movement. According to Renan, Islam obtained from its coerced converts "a faith ever tending to grow stronger."^[19]

The book also explores the behavior of mass movements once they become established as social institutions (or leave the "active phase"). With their collapse of a communal framework, people can no longer defeat their abiding feelings of insecurity and uncertainty by belonging to a compact whole. If the isolated individual lacks opportunities for personal advancement, development of talents, and action (such as those found on a frontier), he will seek substitutes. The substitutes would be pride instead of self-confidence, memberships in a collective whole like a mass movement, absolute certainty instead of understanding. The "practical men of action" take over leadership from the fanatics, marking the end of the "dynamic phase" and steering the mass movement away from the fanatic's self-destructiveness. "Hitler, who had a clear vision of the whole course of a movement even while he was nursing his infant National Socialism, warned that a movement retains its vigor only so long as it can offer nothing in the present.... The movement at this stage still concerns itself with the frustrated—not to harness their discontent in a deadly struggle with the present, but to reconcile them with it; to make them patient and meek."

The focus shifts from immediate demands for revolution to establishing the mass movement as a social institution where the ambitious can find influence and fame. Leadership uses an eclectic bricolage of ideological scraps to reinforce the doctrine, borrowing from whatever source is successful in holding the attention of true believers. For example, proto-Christians were fanatics, predicting the end of the world, condemning idolatry, demanding celibacy and sowing discontent between family members, yet from those roots grew Roman Catholicism, which mimicked the elaborate bureaucratic structure of the Roman Empire, canonized early Christians as saints, and borrowed pagan holidays and rites. In the absence of a practical man of action, the mass movement often withers and dies with the fanatic (e.g., Nazism died as a viable mass movement with Hitler's defeat and death).

Mass movements that succeed in causing radical change often exceed in brutality the former regime that the mass movement opposed. The Bolsheviks in Russia and the Jacobins in France ostensibly formed in reaction to the oppression of their respective monarchies but proved themselves far more vicious and brutal in oppressing their opponents.

Hoffer does not take an exclusively negative view of "true believers" and the mass movements they begin. He gives examples of how the same forces that give rise to true believer mass movements can be channelled in more positive ways:

There are, of course, rare leaders such as Lincoln, Gandhi, even F.D.R., Churchill, and Nehru. They do not hesitate to harness man's hungers and fears to weld a following and make it zealous unto death in service of a holy cause; but unlike a Hitler, a Stalin, or even a Luther and a Calvin, they are not tempted to use the slime of frustrated souls as mortar in the building of a new world.... They know that no one can be honorable unless he honors mankind".

— p. 147

Hoffer argues that the length of the "active phase" of a mass movement, the most energetic phase when fanatics are in control, can be predicted with some accuracy. Mass movements with a specific goal tend to be shorter-lived and feature less terror and bloodshed (such as the American Revolution). In contrast, an amorphous goal tends to result in a longer active phase of decades rather than months or years and also include substantially more bloodshed (such as the Bolsheviks in Russia, National Socialism in Germany).

In either case, Hoffer suggests that mass movements are accompanied by a dearth of creative innovation because so much energy is devoted to the mass movement. For example, in England, John Milton began a draft of his epic poem Paradise Lost in the 1640s before turning his literary talents to pamphleteering for the Commonwealth of England, only to finish the poem and his other major works after a change in government in 1660.

Reception

U.S. President Dwight Eisenhower read The True Believer in 1952, gave copies to friends, and recommended it to others. In 1956, Look ran an article calling Hoffer "Ike's Favorite Author".^[20] British Socialist Bertrand Russell called the book "as sound intellectually as it is timely politically."^[21]

Frank Meyer in National Review criticized Hoffer for his “cheap cynicism” and “indiscriminate sniping at all belief, all strongly held principle, all moral doctrine” and likewise called Eisenhower’s endorsement “a very curious circumstance… one of sad significance”.^[22]

Ted Kaczynski mentioned The True Believer in paragraphs 222 and 230 of Industrial Society and Its Future when describing leftists and giving his advice about recruiting anti-technology revolutionaries.^[23]

The True Believer earned renewed attention after the terrorist attacks of September 11, 2001,^[24] and this occurred again also after the Tea Party protests and the Occupy Wall Street protests around a decade later.^[25]

Hillary Clinton wrote in her 2017 book What Happened, a work discussing her loss to Donald Trump in the 2016 presidential race, cited The True Believer as a book that she recommended to her staff during the campaign.^[26]

Editions

Hoffer, Eric (1980). The True Believer: Thoughts on the Nature of Mass Movements. Alexandria, Va.: Time-Life Books. ISBN 0809436035.
Hoffer, Eric (2002). The True Believer: Thoughts on the Nature of Mass Movements. Harper Perennial Modern Classics. ISBN 978-0-060-50591-2.

References

"Eric Hoffer | American writer". Encyclopedia Britannica. Retrieved October 9, 2017 – via britannica.com.
"Hoffer, Eric". Encyclopædia Britannica (Ultimate Reference Suite CD-ROM ed.). Encyclopædia Britannica, Inc. 2003.
According to longtime companion Lili Fabilli Osborne, executrix of the Hoffer Estate; also noted in personal archives stored at the Hoover Institute.
The Eric Hoffer Book Award was established in 2007 with permission from the Eric Hoffer Estate.
"Fabili Hoffer Prize". grad.berkeley.edu. University of California, Berkeley. November 14, 2018. Retrieved July 25, 2021.
"The Longshoreman Philosopher". hoover.org. Hoover Institution. Retrieved April 6, 2015.
"California > Monterey > Monterey Judicial Township > 27-34 Monterey Judicial Township outside Monterey City bounded by (N) township line; (E) township line; (S) Highway 117; (W) Monterey City Limits, Highway 56; also Seaside (part) > image 102 of 126; citing NARA digital publication of T627". United States Census. Washington, DC: National Archives and Records Administration. 1940. Retrieved December 22, 2014 – via FamilySearch.org.
Knutson, Harold (1984). Annual Obituary 1983. St. James. p. 254. ISBN 0-912289-07-4.
Truth Imagined
"Archived copy". Archived from the original on May 25, 2007. Retrieved December 29, 2006.
Truth Imagined, p. 1
"The Longshoreman and the Masses". The Attic. June 19, 2019. Retrieved July 31, 2019.
Truth Imagined, pp. 35–39
Bethell, Tom (2012). The Longshoreman Philosopher. Hoover Institution Press Publication. p. 54. ISBN 978-0817914158.
Hoover Digest – The Longshoreman Philosopher, Hoover Institution Archived May 25, 2007, at the Wayback Machine
Bethell, Tom (May 26, 2013). "Eric Hoffer: Longshoreman Philosopher". American Enterprise Institute – AEI. AEI.org. Retrieved July 25, 2021.
Bethell, Tom (January 30, 2003). "The Longshoreman Philosopher". The Hoover Institution. Retrieved July 25, 2021.
"Philosopher Hoffer dies". Star-News. May 22, 1983. Retrieved April 6, 2015. ^{[dead link]}
Thomas Bethell (2012). Eric Hoffer: The Longshoreman Philosopher. Hoover Press. p. 7. ISBN 978-0817914165. Hoffer's attitude toward religion was hard to pin down. He generally described himself as an atheist, yet during our interview he described religion as a significant source of leadership
"Death claims waterfront philosopher". Rome News-Tribune. May 22, 1983. Retrieved April 6, 2015.
Dirda, Michael (May 9, 2012). "Book World: Blue-collar intellectual by 'Eric Hoffer: The Longshoreman Philosopher'". The Washington Post. Retrieved January 16, 2019.
"Longshoreman philosopher". July 22, 2012. Archived from the original on August 5, 2020.
Bethell, Tom (April 6, 2012). "Eric Hoffer, Genius – and Enigma". Hoover.org. Retrieved May 11, 2019.
Eric Hoffer, The True Believer (New York: Harper & Row/Perennial Library, 1966), p. 134.
Eric Hoffer, The True Believer (New York: Harper & Row/Perennial Library, 1966), p. 21.
Eric Hoffer, The True Believer (Harper & Row/Perennial Library, 1966), back cover.
"'The Awakening of Asia', by Eric Hoffer". The Reporter: 16–17. June 22, 1954.
Tomkins, C. (1968). Eric Hoffer; an American odyssey. Dutton. ISBN 0-8057-7359-2. Retrieved October 27, 2014.
Tom Bethell, "Sparks: Eric Hoffer and the Art of the Notebook", Harper's Magazine, July 2005, pp. 73–77 (complete article on scribd).
Day, James (1995). The Vanishing Vision: The Inside Story of Public Television. Berkeley: University of California Press. pp. 50–51. ISBN 0520086597.
"Register of the Eric Hoffer papers". Online Archive of California. California Digital Library / Hoover Institution. Retrieved December 16, 2019.
The Fifties Spiritual Marketplace: American Religion in a Decade of Conflict by Robert S. Ellwood Publisher: Rutgers University Press ISBN 978-0-8135-2346-0

External links

Eric Hoffer at Find a Grave
The Eric Hoffer Project, preserving the legacy of Eric Hoffer

==

에릭 호퍼

エリック・ホッファー
Eric Hoffer
	1967年
人物情報
生誕	1902年7月25日; アメリカ合衆国・ニューヨーク州ニューヨーク市ブロンクス区
死没	1983年5月20日（80歳没）; 老衰
学問
時代	20世紀
活動地域	アメリカ合衆国
研究分野	社会哲学
研究機関	カリフォルニア大学バークレー校
主な受賞歴	大統領自由勲章（1983年）
	テンプレートを表示

에릭 호퍼
Eric Hoffer
에릭 호퍼 Eric Hoffer
출생	1902년 7월 25일; 미국 뉴욕 브롱크스
사망	1983년 5월 21일
성별	남성
국적	미국
경력	떠돌이 노동자
직업	사회철학자
상훈	자유훈장

The True Believer
	Cover of the first edition
Author	Eric Hoffer
Language	English
Subjects	Extremism and fanaticism; Social psychology; Personal identity
Publisher	Harper & Brothers
Publication date	1951
Publication place	United States
Pages	176
ISBN	0060505915
OCLC	422140753
Dewey Decimal	303.48/4 21
LC Class	HM716 .H63 2002

위키백과, 우리 모두의 백과사전.

에릭 호퍼(독일어: Eric Hoffer, 1902년 7월 25일 ~ 1983년 5월 21일)는 미국에서 떠돌이 노동자 생활로 평생을 보낸 사회철학자다. 1902년에 미국 뉴욕 브롱크스(Bronx)에서 독일계 이민자의 아들로 태어났다. 18살에 아버지를 잃었고 이 때 로스앤젤레스로 가서 노동자 생활을 하기도 했다. 노동자 생활을 하면서 틈틈이 독서를 하였고 인간에 대한 통찰이 돋보이는 아포리즘식의 글을 쓰기도 했다. 이러한 에릭 호퍼의 글은 미국 사회에서 반향을 일으켰다. 미국 로널드 레이건 대통령 때는 자유훈장이 수여되었다.

주요 저서

1951 The True Believer: Thoughts On The Nature of Mass Movements (한국어판:맹신자들)
1955 The Passionate State of Mind, and Other Aphorisms (한국어판:영혼의 연금술)
1963 The Ordeal of Change
1967 The Temper of Our Time (한국어판:우리 시대를 살아가며)
1969 Working and Thinking on the Waterfront: A Journal, June 1958 to May 1959 (한국어판:부두에서 일하며 사색하며)
1971 First Things, Last Things (한국어판:시작과 변화를 바라보며)
1973 Reflections on the Human Condition (한국어판:인간의 조건)
1976 In Our Time
1979 Before the Sabbath
1982 Between the Devil and the Dragon: The Best Essays and Aphorisms of Eric Hoffer
1983 Truth Imagined (한국어판:길위의 철학자)

==

エリック・ホッファー

出典: フリー百科事典『ウィキペディア（Wikipedia）』

エリック・ホッファー（Eric Hoffer, 1902年 7月25日 - 1983年 5月20日）は、アメリカ合衆国の独学の社会哲学者。

来歴・人物

ドイツ系移民の子としてニューヨークのブロンクスに生まれる。7歳にして母親と死別し、同年視力を失う。その後、15歳で奇跡的に視力を回復する。以来、再びの失明の恐怖から、貪るように読書に励んだという。しかし正規の学校教育は一切受けていない。18歳の頃、唯一の肉親である父親が逝去し、天涯孤独の身となった。それを機にロサンゼルスの貧民窟でその日暮らしの生活を始める。

28歳の時、多量のシュウ酸を飲み自殺を試みるが未遂に終わる。それをきっかけにロサンゼルスを去り、カリフォルニア各地で季節労働者として農園を渡り歩いた。労働の合間に図書館へ通い、大学レベルの物理学と数学をマスターする。農園の生活を通して興味は植物学へと向き、農園をやめてまで植物学の勉強に没頭し、またも独学でマスターすることになる。

ある日、勤務先のレストランでカリフォルニア大学バークレー校柑橘類研究所所長のスティルトン教授と出会い、教授が頭を悩ませていたドイツ語で書かれた植物学の文献を給仕の合間に翻訳した。教授はホッファーが植物学にもドイツ語にも精通していることを知り、研究所で勤務することを持ちかけた。研究所でしばらく働いたホッファーは、当時カリフォルニア州で流行していたレモンの白化現象の原因を突き止めた功績が認められ、正式な研究員のポストが与えられるが、それを断り気ままな放浪生活へと舞い戻る。

哲学者、著述家としての転機は1936年、ホッファーが34歳の時で、アドルフ・ヒトラーが台頭した時期であった。その冬、砂金掘りの仕事でひと冬を雪山で過ごすことになり、その暇つぶしで、古本屋で購入したモンテーニュの『エセー』との出会いによって思索、とりわけ「書く」という行為を意識し始めたという。エセーはその冬で三度読み返し、最後には大部分を暗記してしまったという。

1941年より、サンフランシスコで沖仲仕として働き始める。1951年に最初の著書『大衆運動』を上梓。沖仲仕の仕事のかたわら執筆活動を続けたことから、「沖仲仕の哲学者」と呼ばれるようになる。1964年にカリフォルニア大学バークレー校の政治学研究教授になったが、沖仲仕の仕事は65歳になるまでやめなかった。また、沖仲仕を含む港湾労働者の労働組合幹部を長く続けていた。ホッファーは「沖仲仕ほど自由と運動と閑暇と収入が適度に調和した仕事はなかった」と述懐している。バークレーでは週に一度のオフィスアワーを持ち、1972年まで続けた。

1967年にCBSで放送されたエリック・セヴァライドとの対談番組が、全米各地で大きな反響を呼んだ。再放送も人気だったことから、以来年に一度出演した。ベトナム戦争に際しての兵役拒否、ヒッピー、マリファナ、学生運動の時代である1970年代になると、ある種の知的カリスマとして高い知名度を持つにいたった^[1]。だが、ホッファー自身はヒッピーを「甘やかされた子供」と捉え、ヒッピーと対照的な立場とされているスクウェア（一般的な意味とやや異なり、本人はブルーカラーのような勤労青年を指して呼んだ）を支持していた。また、ホッファーはベトナム戦争を肯定的に評価していた。

1983年2月、当時の大統領ロナルド・レーガンは大統領自由勲章を授与した。同年5月、老衰のため、80歳でその生涯を終えた。

著作

The True Believer: Thoughts on the Nature of Mass Movements.（1951年）
- 高根正昭訳『大衆』（紀伊國屋書店、1961年）
  - 改装版『大衆運動』（紀伊國屋書店、1969年、復刻版2003年ほか）
- 中山元訳『大衆運動』（紀伊國屋書店、2022年）、新訳版
The Passionate State of Mind and Other Aphorisms.（1955年）
- 永井陽之助訳「情熱的な精神状態」永井編『現代人の思想（16）政治的人間』（平凡社、1967年）
- 中本義彦訳「情熱的な精神状態」-『魂の錬金術 - エリック・ホッファー全アフォリズム集』（作品社、2003年）
The Ordeal of Change.（1963年）
- 田崎淑子・露木栄子訳『変化という試練』（大和書房、1965年）
Working and Thinking on the Waterfront:a Journal, June 1958-May 1959（1969年）
- 田中淳訳『波止場日記 - 労働と思索』（みすず書房、1971年、新装版2002年ほか、同〈始まりの本〉、2014年）
The Temper of Our Time.（1967年）
- 柄谷行人・柄谷真佐子訳『現代という時代の気質』（晶文社〈晶文選書〉、1972年、新版1985年／ちくま学芸文庫、2015年）、柄谷行人による改訳版
First Things, Last Things.（1971年）
- 田中淳訳『初めのこと今のこと』（河出書房新社、1972年）
  - 田中淳訳『エリック・ホッファーの人間とは何か』（河出書房新社、2003年）、改装版
Reflections on the Human Condition.（1973年）
- 中本義彦訳「人間の条件について」- 上記『魂の錬金術 - エリック・ホッファー全アフォリズム集』収録
In Our Time.（1976年）
Before the Sabbath.（1979年）
- 中本義彦訳『安息日の前に』（作品社、2004年）
Between the Devil and the Dragon: The Best Essays and Aphorisms of Eric Hoffer.（1982年）
- 中本義彦訳「龍と悪魔のはざまで」- 上記『魂の錬金術 - エリック・ホッファー全アフォリズム集』収録
Truth Imagined.（1983年）
- 中本義彦訳『エリック・ホッファー自伝 - 構想された真実』（作品社、2002年）

脚注

（保守系知識人として異色の経歴といえる）ホーボーとして生活した前半生が影響したものと思われる。アメリカにおいては（たとえば、ホームレスと異なり）ホーボーという言葉を肯定的に捉える傾向がある(同項目参照)。

==

에릭 호퍼

출처: 무료 백과사전 '위키피디아(Wikipedia)'

에릭 호퍼
Eric Hoffer
인물 정보
1967년
탄생	1902년 7월 25일 미국 뉴욕 주 뉴욕 시 브롱스구
사망	1983년 5월 20일 (80세 몰) 노쇠
학문
시대	20세기
활동지역	미국
연구분야	사회 철학
연구기관	캘리포니아 대학 버클리 학교
주요 수상 경력	대통령 자유훈장 (1983년)
템플릿 보기

에릭 호퍼(Eric Hoffer , 1902년 7월 25일 - 1983년 5월 20일 )는 미국 의 독학 사회 철학자 이다.

내력·인물

독일계 이민자로 뉴욕 의 브롱크스 에서 태어난다. 7세에 어머니와 사별하고 같은 해 시력 을 잃는다. 그 후 15세에 기적적으로 시력을 회복한다. 이후 다시 실명 의 공포에서 탐하는 것처럼 독서에 격려했다고 한다. 그러나 정규 학교 교육은 일절 받지 않았다. 18세 무렵 유일한 육친인 아버지가 거절하여 천애 고독의 몸이 되었다. 그것을 계기로 로스앤젤레스 의 빈민굴에서 그 삶의 생활을 시작한다.

28세 때, 다량의 옥살산 을 마시고 자살 을 시도하지만 미수로 끝난다. 그것을 계기로 로스앤젤레스를 떠나 캘리포니아 각지에서 계절 노동자로서 농원을 건너 걸었다. 노동 사이에 도서관 에 다니고 대학 수준의 물리학과 수학 을 마스터한다. 농원의 생활을 통해 흥미는 식물학 으로 향하고, 농원을 그만둘 때까지 식물학의 공부에 몰두해, 또 독학으로 마스터하게 된다.

어느 날, 근무처의 레스토랑에서 캘리포니아대학 버클리교 감귤류 연구소 소장의 스틸톤 교수와 만나, 교수가 머리를 괴롭히고 있던 독일어 로 쓰여진 식물학의 문헌을 급사의 사이에 번역했다. 교수는 호퍼가 식물학과 독일어에 익숙하다는 것을 알고 연구소에서 근무하는 것을 가져왔다. 연구소에서 잠시 일했던 호퍼는 당시 캘리포니아주 에서 유행하고 있던 레몬 의 백화 현상 의 원인을 밝혀낸 공적이 인정되어 공식적인 연구원의 포스트가 주어지지만, 그것을 거절한 방랑생활로 되돌아온다.

철학자 , 저술가로서의 전기는 1936년, 호퍼가 34세 때, 아돌프 히틀러 가 대두한 시기였다. 그 겨울, 사금 파기의 일로 한겨울을 설산에서 보내게 되었고, 그 여가 시간에 옛 서점에서 구입한 몬테뉴 의 「에세」와의 만남에 의해 사색, 특히 「쓰기」라는 행위를 의식하기 시작했다고 한다. 에세이는 그 겨울에 세 번 읽고, 마지막에는 대부분을 암기해 버렸다고 한다.

1941년부터 샌프란시스코 에서 앞바다 중사 로 일하기 시작한다. 1951년에 최초의 저서 『대중운동』을 상척. 오키나카마사의 일과 함께 집필 활동을 계속한 것으로부터, 「오키나카마사의 철학자」라고 불리게 된다. 1964년에 캘리포니아 대학 버클리교의 정치학 연구 교수가 되었지만, 오키 중사의 일은 65세가 될 때까지 그만두지 않았다. 또한 앞바다 중사를 포함한 항만노동자 노동조합 간부를 오랫동안 계속하고 있었다. 호퍼는 “바다 중사만큼 자유와 운동과 한가와 수입이 적당히 조화된 일은 없었다”고 술회하고 있다. 버클리에서는 일주일에 한 번의 사무실 아워를 가지고 1972년까지 계속했다.

1967년 CBS 에서 방송된 에릭 세발라이드 와의 대담 프로그램이 전미 각지에서 큰 반향을 불렀다. 재방송 도 인기였기 때문에 이후 연 한 번 출연했다. 베트남 전쟁 에 있어서의 병역 거부 , 히피 , 마리화나 , 학생 운동 의 시대인 1970년대 가 되면, 어떤 종류의 지적 카리스마로서 높은 지명도를 가지게 되었다 ^{[ 1 ]} . 하지만 호퍼 자신은 히피를 '달콤한 아이'로 파악해 히피와 대조적인 입장으로 여겨지는 스퀘어 (일반적인 의미와 약간 달리 본인은 블루 컬러 같은 근로 청년을 가리켜 불렀다)를 지지하고 있었다. 또한 호퍼는 베트남 전쟁을 긍정적으로 평가했다.

1983년 2월 당시 대통령 로널드 레이건 은 대통령 자유훈장 을 수여했다. 같은 해 5월 노쇠 때문에 80세에 그 생애를 마쳤다.

저작

The True Believer: Thoughts on the Nature of Mass Movements .(1951년)
- 다카네 마사아키 역 “대중”( 키이 쿠니야 서점 , 1961년)
  - 개장판 『대중운동』(키이쿠니야 서점, 1969년, 복각판 2003년 외)
- 나카야마 원역 『대중운동』(키이쿠니야 서점, 2022년), 신역판
The Passionate State of Mind and Other Aphorisms . (1955)
- 나가이 요유키 조역 「정열적인 정신 상태」나가이 편 「현대인의 사상(16) 정치적 인간」( 평범사 , 1967년)
- 나카모토 요시히코 역 「열정적인 정신 상태」-「영혼의 연금술 - 에릭 호퍼 전 아폴리즘집」(작품사, 2003년)
The Ordeal of Change . (1963년)
- 타사키 숙자·노기 에이코역 “변화라는 시련”( 야마토 서방 , 1965년)
Working and Thinking on the Waterfront:a Journal, June 1958-May 1959 (1969년)
- 다나카 쥰역 “파지장 일기 - 노동과 사색 ”
The Temper of Our Time . (1967년)
- 무라타니 행인 · 가타야 마사코 역 “현대라고 하는 시대의 기질”( 아키 후미사〈아키후미 선서〉, 1972년, 신판 1985년/ 치쿠마 학예 문고 , 2015년), 무라타니 행인에 의한 개역판
First Things, Last Things .(1971년)
- 다나카 쥰역 “처음 일 지금 것”( 가와데 서방 신사 , 1972년)
  - 다나카 쥰역 「에릭 호퍼의 인간이란 무엇인가」(가와데 서방 신사, 2003년), 개장판
Reflections on the Human Condition . (1973년)
- 나카모토 요시히코 번역 「인간의 조건에 대해」- 상기 「영혼의 연금술 - 에릭 호퍼 전 아폴리즘집」수록
In Our Time .(1976년)
Before the Sabbath . (1979년)
- 나카모토 요시히코역 「안식일 앞에」(작품사, 2004년)
Between the Devil and the Dragon: The Best Essays and Aphorisms of Eric Hoffer .(1982년)
- 나카모토 요시히코역 「용과 악마의 하자까지」- 상기 「영혼의 연금술 - 에릭 호퍼 전 아폴리즘집」수록
Truth Imagined .(1983년)
- 나카모토 요시히코 번역 “에릭 호퍼 자전-구상된 진실”( 작품사 , 2002년)

각주

(보수계 지식인으로서 이색의 경력이라고 할 수 있다) 호보 로서 생활한 전반생이 영향을 준 것으로 보인다. 미국에서는 (예를 들어, 노숙자 와 달리) 호보라는 단어를 긍정적으로 파악하는 경향이있다 (동 항목 참조).

관련 항목

미국 철학
호보
나카가미 켄지 - 호퍼에 강한 관심을 갖고 있던 소설가

==

From Australia

Rebecca Milne

2.0 out of 5 stars 2.5 Makes you think, then makes you bored

Reviewed in Australia on 9 February 2024

Format: KindleVerified Purchase

This book began by being thought provoking, with the caveat that it is one man's reflections and observations rather than the result of data-analysed sociological/pyschological study. I'm not sure if the author meant to be amusing, but some of his descriptions of certain kinds of people are downright snarky. The book starts to get repetitive, and is so black and white in its categories of people that it becomes unconvincing. I didn't finish it.

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From other countries

Tony Hymes

5.0 out of 5 stars Extremely thought provoking

Reviewed in France on 2 February 2016

Format: PaperbackVerified Purchase

Absolutely fascinating and true, Hoffer explains humanity, psychology, and sociology with deft phrases and punchy conclusions. It did nothing short of changing how I view movements and social change

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Athan

5.0 out of 5 stars Fantastic, if no longer entirely relevant

Reviewed in the United Kingdom on 27 February 2017

Format: PaperbackVerified Purchase

Much like the book by the unmentionable author who figures on the cover of my paperback edition of “The True Believer,” and for all the endnotes and references, this is but a list of largely unsubstantiated assertions and aphorisms. Eric Hoffer admits as much on page 60:

“This is not an authoritative textbook. It is a book of thoughts, and it does not shy away from half-truths, so long as they seem to hint at a new approach and help formulate new questions.”

With that caveat out of the way, it has to be said that this is a tremendous exploration of the motivations of mass movements and the fanatic in particular. The thoughts described in this book clearly derive from the experiences leading up to the horrors of the first and second world war, as well the wars themselves. They pertain to the conditions that lead to the creation of populist mass movements, the leaders these movements require and the state of mind of the fanatic.

I guess that’s why I picked it up in 2017. It’s been in print for a good 60 years, but had not seemed relevant for some time…

Fanaticism is built on humiliation. It is himself (most often his humiliated, debased, self, relative to some yardstick set by his own recent or ancient history or the rest of society) that the fanatic is escaping. Indeed, he is renouncing his current self and the present world and is dedicating his existence (including the possibility that it may come to an end) to a cause that will help create a better, utopian, future. Reason and observation do not come into it; the fanatic is a man of faith in the cause to which he has dedicated himself. Faith replaces reason, to the point of overruling empirical observation. The cause becomes the center of the fanatic’s existence. He willingly, gleefully, hands over his free will and (crucially) his responsibility and becomes an instrument of the cause. He experiences relief in doing so and, once inducted in one faith, finds it very difficult to get back his free will. Should his faith disappoint him, he’d sooner join another faith!

The hatred that the fanatic sometimes harbors is a hatred of himself. Others having a just grievance against a fanatic therefore fills him with more hate and their elimination actually helps assuage this self-hatred: “The most effective way to silence our guilty conscience is to convince ourselves and others that those we have sinned against are indeed depraved creatures, deserving every punishment, even extermination.” (p. 95)

The leader is a more complex person than the fanatic. At the first stage of the movement he needs to be a man of ideas. The Rousseau or the Voltaire or the Karl Marx. In the revolutionary stage he needs to be true believer himself, a fanatic. The lucky fanatic who happens to be in charge of the movement when the moment is ripe. The Robespierre, the Lenin or the Mussolini. Finally, when the movement wins out something funky happens: the mass movement becomes the status quo, the “today” that all misfits and downtrodden will hate from now onward and the leader needs to become a consolidator, a “practical man of action,” who will carry on with ritual “permanent revolution,” whose actual cause will be to maintain the status quo. Stalin and Mao spring to mind here, but not Trotsky, for example.

Another important point made in the book is that if the source of fanaticism is humiliation, the raw material for the creation of populist mass movements can be channeled in a number of ways, but it will be channeled: “When we debunk a fanatical faith or prejudice, we do not strike at the root of fanaticism. We merely prevent its leaking out at a certain point, with the likely result that it will leak out at some other point.” (p. 139)

That really floored me. Moving on to our current times, when, mid-financial crisis, the dispossessed and foreclosed-on American people voted in a President of African descent called Barack Hussain Obama, a man casting himself as an outsider, with a mandate to bring about change, very little was achieved when he turned out to be a level-headed member of the establishment. In due course, the humiliation of the dispossessed would merely be channeled into somebody else.

Erm, worth the price of purchase, then.

In some respects, however, the book is starting to show its years. Sixty years is a long time and I, for one, am observing around me a different world from the one in evidence in 1951:

The author claims that the people never clamors for its freedom, that the masses never rebel against authority to reclaim their freedom of conscience and free choice: “They sweep away the old order not to create a society of free and independent men, but to establish uniformity. It is not the wickedness of the old regime they rise against, but its weakness; not its oppression, but its failure to hammer them together into one solid, mighty whole. The persuasiveness of the intellectual demagogue consists not so much in convincing the people of the vileness of the established order as in demonstrating its helpless incompetence. The immediate result of mass movement usually corresponds to what people want. They are not cheated in the process.”

This, while perhaps accurate in 1951, is exactly half-right in year 2017.

When in 1930 a demagogue would be promising a new world order to the dispossessed, today the demagogue’s audience is very much the bourgeoisie. The depression era utopias were not materialistic. They were idealistic and were offered to the dispossessed: communism, nationalism etc.

The utopia our politicians peddle today is that we can maintain in permanence the once-in-many centuries post-WWII growth that the West has recently stopped enjoying. The final salary schemes, healthcare benefits and rising stock markets that came together with a demographic phenomenon called the baby boom, which we know for certain cannot be repeated for a good 25 years, even if we start multiplying like bunnies tonight.

When three governments in a row have been elected in Greece with a mandate to fight back the “austerity” allegedly imposed by foreigners, when Monti was shoved out of running Italy within months of announcing entirely sensible measures, when Donald Trump promises to bring back jobs that have either gone to robots or to the cloud and gets elected, you know we’re not in 1951 anymore.

The fanatic is no longer the villain in our world. The mass movement that all demagogues have in their sights is that of the entitled. Their promised land is not a utopia that lies in the future. It is a circumstantially contrived abundance that occurred in the past and is not coming back. The redemption the entitled seek is not ideological. It is material.

I guess that is a vast improvement. But it means the book, while fun to read, is only relevant from a historical perspective.

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1stein2

5.0 out of 5 stars Why people kill other people while feeling good about it.

Reviewed in Germany on 29 November 2017

Format: KindleVerified Purchase

Eric Hoffer was a once-of-a-kind, yet very insightful political thinker only the United States could have made possible. Like the legendary Horatio Alger, Hoffer started as farm laborer. Later he became longshoreman. But, perhaps not untypical for the time, he became an autodidact. He made learning, reading and thinking his life's passion. "The True Believer" describes his analysis of how people decide to throw their individual freedom and ability to think for themselves away to become willing instruments of autocratic, dictatorial systems of values. This applies equally to religions, political systems and nationalism.

Hoffer's writing style is easy to understand. In an interview he once described how much care he put into finding the best way toget his ideas across to the readers. That shows. The True Believer is very enjoyable yet disturbing reading.

You want to understand why people became willing, yes, enthusiastic Nazi, Soviet, Maoist mass murderers? You can't imagine why a highly intelligent honors graduate in electronic engineering prepared for months so he could fly an airplane into the World Trade Center and kill thousands of innocent men, women and children? You wonder about ISIS?

Eric Hoffer has the answers. While he passed away many years ago, his analysis is more timely today than it ever was.

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Amazon Customer

5.0 out of 5 stars Does the book meet your expectations

Reviewed in India on 31 July 2024

Format: PaperbackVerified Purchase

All the books met my expectations in terms of content

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VC Harrison

5.0 out of 5 stars Should be required reading for all.

Reviewed in Canada on 15 January 2026

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Excellent book! Should be required reading for all. Quick delivery.

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Henry J

5.0 out of 5 stars Essential reading for revolutionaries - a masterpiece.

Reviewed in the United States on 31 August 2018

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Revolutions and other mass movements all have commonalities, chief among them are the people who start and promulgate them. This short, concise book breaks down and organizes the characteristics of these people: The True Believers - and the movements they promote. This is a book of genius, comparable to ‘The Prince’ or ‘Rules for Radicals,’ in its simplicity and insights into human nature and organized political action. Hoffer wrote this book after the Second World War while the memories and realities of Fascism and Communism were very present.

If you’ve ever been part of a mass movement, or ever contemplated participating in one, this book will open your eyes to what you can expect as a mass movement gets underway and develops through its active phase. It’ll provide you with an understanding of the motivations and designs of the movement’s leaders, and insight into your own and your fellow believers’ psychology. If you have the ambition to be the next Christ or Hitler to lead a mass movement, this is your blueprint.

In summary:

I. THE APPEAL OF MASS MOVEMENTS

The desire for change starts and lives in the hearts of frustrated people. Attached to this frustration these individuals possess a sense of power to accomplish great change. Faith in the future and the ability to project hope makes for receptivity to change. High hopes and dark endings incongruently go together. Belonging to a mass movement substitutes for deficiencies in the individual. Mass Movements compete with one another, and often are interchangeable. No movement is whole of a singular nature.

II. THE POTENTIAL CONVERTS

The best and worst of society often determine the course of history - over the heads of the great middle. A society without the dregs may be peaceful and complacent, but lacking in the seeds for change. Here are the ranks of mass movement fodder:

New Poor: Memory of better times puts fire in their bellies.

Abject Poor: Too occupied with survival to organize. Discontent is high, however, when misery is still bearable.

Free Poor: Freedom creates and alleviates frustration. Fanatics fear freedom more than persecution. Equality and fraternity are preferred over freedom.

Creative Poor: The ability to create mitigates frustration; however, those whose creativity is fading, or those who didn’t quite achieve creative satisfaction, may seek escape in mass movements.

Unified Poor: Compact or tribal groups are relatively free of frustration. Mass movements often try to break down family units to feed the movement. Compact structures, like families in decline are, however, fertile ground for mass movements.

Temporary Misfits: Adolescents, unemployed, veterans, and new immigrants are unreliable supporters of mass movements; their frustrations abate once circumstances improve.

Permanent Misfits: The incurably frustrated can never have enough of what they really do not want anyway. They are likely to become the most violent true believers.

Inordinately Selfish: Those who have lost faith in themselves, look to attach to a holy cause; In compensation, they become champions of selflessness.

Ambitious with Unlimited Opportunity: Current actions are never enough; they possess excessive readiness for self-sacrifice.

Minorities Intent On Preserving Their Identity: These persons act as tribal groups and lack frustration.

Minorities Bent On Assimilation: These frustrated cannot get in the door of the established order.

Bored: These people are required in quantity for a successful mass movement; they’re looking for fulfillment in a meaningless existence.

Sinners: For the irredeemable, salvation can be found in losing oneself in a holy cause; they are willing to go to extremes.

Mass movements attract and hold followers by offering refuge from anxiety. Mass movements aim to infect people with a malady, then offer a cure. Hope comes in two forms: one immediate and one distant.

III. UNITED ACTION AND SELF-SACRIFICE

The chief preoccupation of mass movements is to foster united action and self-sacrifice. For the individual to commit to self-sacrifice he must be stripped of his individual identity, and by ritual be associated with the movement.

To engage in dying or killing, the individual must suffer under the illusion of being a participant in a grand undertaking, or a solemn performance. Glory is theatrical.

The present must be deprecated, pushed off the stage, depicted as mean and miserable and held in utter contempt. In replacement, hope is assured for a better future. The frustrated individual is ready to die for what he wishes to have and wishes to be.

Mass movements strive to interpose a fact-proof screen between the movement’s faithful and the realities of the world, in a word: doctrine. The effectiveness of a doctrine is judged not on its validity or profundity, but on how well it insulates the individual from his self and the world.

The individual’s estrangement proceeds with intense passion and fanaticism. Mass movements prevent the achievement of internal balance for the fanatic individual, but perpetuate insecurity and incompleteness.

Unified individuals in a compact collective of a mass movement body are no longer frustrated. Hatred is the most accessible and comprehensive of all unifying agents. Mass movements can rise without a belief in God, but never without a belief in evil.

Unreasonable hatreds emerge as an expression of the frustrated individual’s effort to suppress his own shortcomings and self-contempt. Self hate emanates from feelings of helplessness, inadequacy, and cowardice, rather than justified grievances. The object of hate is often those other than the ones who committed the perceived wrongs. Committing grave injustices upon the object of hate re-enforces and fuels hate. A guilty conscience lies behind such acts, which demands even greater effort to demonize the hated to suppress this guilty conscience.

Estrangement of the self is required for selflessness and assimilation into the whole of a compact group. The True Believer sees himself as one of ‘the chosen.’ Self-denial and group membership confers the right on them to be harsh upon others, and by which to be rid of personal responsibility. Violence is not the product of leadership, but of a unification of the whole.

Propaganda succeeds not with unwilling minds, but with frustrated individuals. Propaganda operates most effectively in conjunction with coercion. The mass movement requires the ability to make people believe, and by force as a last resort.

Leadership cannot create a mass movement out of thin air. There has to be grievances with intense dissatisfactions and an eagerness of the True Believers to follow and obey. Once the stage is set, however, an outstanding leader is indispensable. The leader personifies the certitude of the movement, as well as defiance and power. He must be able to steer the faithful and maintain its cohesion. To a large degree, charlatanism is required for effective leadership.

Action is a unifier of mass movements. Marching, for instance, kills thought and hastens the end of individuality. An inability to act breeds frustration with the movement, while successful action drains energy and commitment from the movement.

The mass movement must perpetuate the individual’s incompleteness and insecurity.

IV. BEGINNING AND END

Men of Words: Mass movements usually rise when a prevailing order has been discredited. This is the work of men of words with a grievance. They set the groundwork for the movement by undermining existing institutions, promoting the idea of change, and creating a new faith. Men of words may champion the downtrodden, but the grievance that animates them is personal. Their vanity is greater than their ambitions; recognition and the appearance of power is preferred over power itself. Often it’s the men of words who are the tragic figures of the mass movement, as at a certain point, the movement is hijacked by a power hungry clique which usually cheats the masses of the freedoms they seek.

Fanatics: A genuine mass movement is hatched by the fanatic. Men of words shrink before the outbreak of anarchy, they forget the troubled masses they set out to help, and run to the protection of strong ‘men of action.’ For the fanatic, chaos is his element. Fanatics come from the ranks of the non-creative men of words; unfulfilled, they can never be reconciled with their self, and they desire not a finality or a fixed order of things. Hatred becomes a habit, and when the outsiders are vanquished, the fanatics then turn on themselves and threaten to destroy what they have achieved.

Man of Action: The movement begins with men of words, materializes by fanatics, and consolidated by men of action. With a balanced faith in humanity, men of action save the movement from the fanatics, marking the end of the dynamic phase of the movement. Men of action fix and perpetuate the movement’s unity and readiness for self-sacrifice. The new order is founded on the ‘necks of the people, rather than in their hearts.’ The man of action is a man of the law. The movement now becomes a means of self-realization for the ambitious. Concern for the frustrated is still there, not to harness their discontent, but to reconcile them with it; to turn them meek and patient with visions of distance hopes and dreams.

Good and Bad Mass Movements: No matter what good intentions a mass movement starts off with, or what benefit may result, it is hard not to see the active phase as unpleasant, if not outright evil. On the other hand, mass movements are a miraculous instrument for raising societies and nations from the dead.

Recommended complementary reading: ‘The Anatomy of Revolution’ by Crane Brinton; compares the four greatest revolutions, providing much historical background that Hoffer refers to in ‘The True Believer.’

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M.

5.0 out of 5 stars ideal

Reviewed in Spain on 8 January 2018

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es el libro que os pedí y lo he recibido en el tiempo prometido. os deseo una felices navidades y próspero año 2018 a tod@s

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Robert Brenart

4.0 out of 5 stars The True Believer i

Reviewed in Mexico on 24 March 2026

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Es un libro muy interesante tiene muchos ideas para hoy aunque escribió en un 1951. El estilo es un poco repetitivo

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David

5.0 out of 5 stars Excelente.

Reviewed in Brazil on 11 August 2017

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Um ensaio sobre os movimentos de massa. O autor procura examinar o que leva os seguidores desses movimentos a abrir mão da sua individualidade em troca da uniformidade do grupo. Embora tenha sido escrito logo depois da segunda guerra, continua muito atual. Possui frases lapidares como:

"Mass movements can rise and spread without belief in a god, but never without a belief in a devil.”

"If a doctrine is not unintelligible, it has to be vague; and if neither unintelligible nor vague, it has to be unverifiable.”

"Faith in a holy cause is to a considerable extent a substitute for the lost faith in ourselves".

"Scratch an intellectual, and you find a would-be aristocrat who loathes the sight, the sound and the smell of common folk.”

"Propaganda serves more to justify ourselves than to convince others; and the more reason we have to feel guilty, the more fervent our

propaganda"

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FND

5.0 out of 5 stars Essential read

Reviewed in Italy on 29 October 2018

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Hoffer explains how ideologies, whether political, religious or of different nature attract followers, not because of their specific content but because they provide absolute certainties to mentally weak, fearful individuals who try to escape responsibility for their own lives and seek for meaning absolute truth, the fanatics. Unfortunately, there are many of them. Hence, it is not at all unlikely that a national-socialist sympathizer may change its allegiance very quickly to the cause of marxist communism or to a religious sect. A necessary read in these times of tribal and doubt-proof political conflict.

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DSo

5.0 out of 5 stars 醒めた眼

Reviewed in Japan on 15 September 2019

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昨今たくさんの真実あるいはがせネタの礫がビシビシと飛んで参りますが、本書若しくは訳書を読んで若干考察すれば、御身の鎧あるいはボディのコンクリ化に役立ちます。

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Dr. Ray

5.0 out of 5 stars Good read

Reviewed in India on 29 March 2024

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A good book to read and learn

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Pietro

5.0 out of 5 stars Genial

Reviewed in Brazil on 10 February 2022

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Livro muito útil para entender a mentalidade revolucionária, seja de esquerda (comunismo/socialismo) seja de direita (fascismo/nazismo)

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david

4.0 out of 5 stars great essay about social movements

Reviewed in Spain on 7 August 2013

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It's a very good resume of how social mass movemenent are. Made in the context of post II world war. It had a good analysis about which is the behaviour of people who need to believe

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Mary

5.0 out of 5 stars Excellent but…..

Reviewed in Germany on 18 November 2024

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A friend suggested this book. I bought it but found it too dense. With live I gave it to someone more politically minded.

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源左衛門

5.0 out of 5 stars やっぱり原典

Reviewed in Japan on 26 September 2004

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日本語訳では『大衆運動』という名で紀伊國屋書店から最近復刻出版されました。翻訳者は既に他界されているのですが、小生の頭脳劣悪にして翻訳文にては理解しがたいところがあって、原典を購入しました。

　この本を私は「本当に信じちゃう人」と訳して読みました。１９５１年に書かれた本ですが、最近のオウム教団を想い浮かべても、ブッシュ支持のアメリカのキリスト教原理主義者に当てはめても少しも古さを感じませんでした。

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S. Ferguson

5.0 out of 5 stars Hoffer's keen observations are timeless.

Reviewed in the United States on 17 November 2013

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This a a great book, highly relevant these days, a classic that everyone should read. History reveals man's shocking capacity for mass madness and insane cruelty. What is the good, the purpose of pain, suffering, decay and so much abject brutality? One answer is simply that in a polarity universe the one extreme of purity and goodness cannot exist without the other extreme, meaning contamination and evil. In the temporal hologram, everything rots. It is simple physics, or rather metaphysics. A more western oriented explanation of the purpose for such brutal and destructive energies is offered by the plain speaking, down-to-earth American philosopher Eric Hoffer in his classic astute and insightful book, `The True Believer, Thoughts on the Nature of Mass Movements' [1951]:

"The discarded and rejected [of any society] are often the raw material of a nation's future. The stone builders reject becomes the cornerstone of a new world. A nation without dregs and malcontents is orderly, decent, peaceful and pleasant, but perhaps without the seed of things to come. It was not the irony of history that the undesired in the countries of Europe should have crossed an ocean to build a new world on the [North American] continent. Only they could do it."

From this pragmatic assessment we may approach the idea that those we consider to be the dregs of society, the losers, and the various forms of eroding contamination, chemical or ideological -- are in fact the seed store of new forms. Bacteria and viruses, which destroy weakened living cells, have been with us forever. In a cyclical universe, there must be energies that decay, dissolve, and destroy. Often these are hidden beyond our sight, decomposing matter under rocks, in putrid slime yucky-goo rubbish, or silently lurking inside our human bodies.

Sometimes they are found in the malcontent, the alienated, misfits who in blaming others for their "spoiled lives" [Hoffer's words] overthrow the existing order. Hoffer counts political and religious fanatics such as Hitler and Lenin among these `true believers' who throughout history have murdered thousands in the name of truth.

Eric Hoffer worked on the San Francisco docks as a stevedore in the 1940s. He was self-educated and his experiences in the realm of physical labour combined with a lack of ivory tower intellectual conditioning, which so is often removed from any real life, and therefore produced an extraordinary view of the human condition. I first read `The True Believer' back in Texas high school, perhaps 1962, and I admit that I did not and could not have understood it in those days -- but even in my tender green naive teens, I realized that there was something deeply profoundly true in this book. Because of the recent rumours of revolution, I remembered and thus reread this classic, which was reissued in 2010.

Hoffer makes it unequivocally clear that what motivates the True Believer into fanaticism is his or her own lack. They are as he says the disaffected, the poor, the unemployed, the misfits, outcasts, minorities, adolescent youth, the ambitious, the obsessed, the impotent in mind or body, the inordinately selfish, the bored and sinners.

"...they are wholly without reverence toward the present. They see their lives and the present as spoiled beyond remedy and they are ready to waste and wreck both: hence their recklessness and their will to chaos and anarchy...Thus they are among the early recruits of revolutions, mass migrations, and of religious, racial and chauvinist movements, and they imprint their mark upon these upheavals and movements which shape a nations character and history."

Hoffer's keen observations are brilliant, timeless, and yet more relevant than ever.

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Patrick50

4.0 out of 5 stars Lucide

Reviewed in France on 10 June 2013

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Lucide comme était Machiavel quand il écrivait "Le Prince", l'auteur analyse avec beaucoup de hauteur les mouvements de masse et ce qui mène un groupe à croire au delà de la raison dans une idéologie.

Il faut beaucoup de hauteur pour comprendre que les extrémistes se ressemblent tous. Que ce qui les fait basculer est un immense sentiment de frustration tandis que le mouvement de masse est dû à l'intelligence du discours rassembleur qui utilise souvent le mythe de l'égalité ainsi qu'avec beaucoup d'hypocrisie, celui de liberté.

En fait le vrai croyant fuit la liberté comme la peste, à commencer par la liberté de croyance. L'auteur cite beaucoup l'exemple du nazisme mais on pourrait ajouter la Sainte Inquisition, le massacre des protestants sous Louis XIV, etc. Mais c'est un discours qui marche...

Le discours sur l'égalité marche encore mieux mais évidement ceux qui le prônent ne le mettent jamais en place. Dites à un militant de gauche que l'égalité commencerait pas la suppression du statut de fonctionnaire et des régimes spéciaux... et vous allez rigoler un bon moment.

La question qu'on peut se poser à propos de ce livre est : depuis près de 60 ans, ce livre intelligent qui est toujours considéré comme l'analyse la plus lucide sur ce sujet est publié sans que quiconque ait l'idée de le traduire en Français. Je me demande si la France n'est pas toujours un pays de croyants et qu'ouvrir les yeux sur ce que nous sommes est une chose qu'il faudrait surtout éviter et que le fait de limiter cette lecture aux rares anglophones est un moindre mal.

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Christopher Moss

5.0 out of 5 stars A thoughtful book

Reviewed in Canada on 3 May 2024

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I had not heard of Hoffer until recently, and found this a very interesting read. It is easy to read, not overly dense, and quite insightful as to the nature of mass movements and who will fall for them.

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enthymeme

5.0 out of 5 stars Thought-provoking from start to finish.

Reviewed in the United Kingdom on 7 August 2015

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A very engaging and insightful work is this, well researched and academic, to the point where it would be dry were it not for the subject matter and Hoffer’s engaging turn of phrase, which gives not only a theoretical view of the world of the fanatic, but a deep analysis of how the fanatic and his world came about.

Hoffer is very even-handed in his discussion, drawing examples from the Nazi party, the French Revolution, postwar Palestine, Stalinist Russia, the Crusades and Imperial Japan. No period or aspect of life is left unexamined as he walks through the rise of the mass movement, who is motivated to join them and why, and how each religious, political and revolutionary current transitions through various stages, changing its rhetoric, members and even its aims in the pursuit of-what? Something which they all have in common but claim is unique only to their own race of believers.

You could page through it and find multiple parallels with his time and our own, from Nazi Germany to North Korea, and radical Islam to the radical right. Like any good work of history, this shows the reader how parts of the modern world came about and persist today, and how we might be ( or how we have been) led to follow a strange banner and become a True Believer ourselves.

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Thales Carvalho

4.0 out of 5 stars Required reading to understand the members of “social movements”, black blocks, etc.

Reviewed in Brazil on 13 November 2014

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Note: there is a translation of this work in Portuguese (Fanaticism and the Mass Movements, 1968)

Eric Hoffer is the true proletarian intellectual: he was born poor, became blind after his mother fell from a ladder with him in his lap, miraculously recovering his vision a few years later (his mother would die from the consequences of this fall), when he began to read books as if there were no tomorrow, even though he worked as a longshoreman for over 20 years. I have not yet read José Ortega y Gasset's “The Rebellion of the Masses” (freely available via Kindle), but I have read Gustave Le Bon's “Psychology of the Crowds” (must-read) and Hoffer's work stands out for making a more appropriate analysis of who they are and how people get into these movements pasta. Here is the list:

1) the poor who are not permanently engaged in ensuring their survival. Hoffer also makes a sub-division:

1.1) The New Poor

1.2) The Abjectly Poor

1.3) The Free Poor

1.4) The Poor Creatives

1.5) The Poor United

2) The Disfits

3) The Overly Selfish

4) The Ambitious in the Face of Unlimited Opportunities

5) Minorities

6) The Bored

7) Sinners

Why doesn't he get 5 stars? Because I did not find satisfactory the way in which he classified Catholicism as a “bad” mass movement and Protestantism as a “good” mass movement. I thought there was a flaw in a personal distancing in this case, but it's a detail that doesn't diminish the book's poignancy.

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Matthew K

4.0 out of 5 stars something I would recommend.

Reviewed in Canada on 6 April 2018

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Interesting insights. I bit of a dry read, but not due to any shortcoming of information - rather, just the writing style.

Still, something I would recommend.

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disgusted of dagenham

4.0 out of 5 stars The answer to militants everywhere?

Reviewed in the United Kingdom on 1 February 2015

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Not an easy book to read. The thesis - that all mass movements- are essentially the same in origin and progress is quite difficult to absorb.

But worthwhile and enlightening. Reccomended as a read by Martin Wolfe-the F T columnist.A good reccomendation.

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Rajesh Gopinathan

4.0 out of 5 stars A perfect small book for an extraordinary thought experiment!

Reviewed in India on 26 August 2020

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This is a small book but it may take a lot of time to finish, not because the language is difficult rather exact opposite. Eric Hoffer's Lucid language makes this book an easy read but at the same time, this book evokes a phenomenal thought experiment in each small section (Its has 125 sections sometimes one paragraph is numbered as a separate section) the book has been comprised of.

Why it may take a lot of time to finish this book?

Erich Hoffer packs an enormous insight in a paragraph of say five lines. So once you come across such an insight you just search for a contemporary mass movement which fits that exact description. And for your surprise each and every section will have a contemporary example.

Each section will take a lot of time to process and you will never want this book to end. You may disagree with lot of his arguments but you cannot deny the fact on which it has been argued.

In Eric Hoffer's Word "....But this is not an authoritative textbook. It is a book of thoughts, and it does not shy away from half-truths as long as they seem to hint at a new approach and help to formulate new questions." (p-60)

I am pretty sure after you complete this book, your perspective on a mass movement will change forever!

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toto

4.0 out of 5 stars good

Reviewed in France on 23 December 2011

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un petit bouquin précis et agréable à lire, qui garde toute son actualité malgré sa date de parution déjà ancienne

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Douglas Power

4.0 out of 5 stars An Enduring Classic by a Proletarian Philosopher

Reviewed in the United States on 26 May 2014

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Although this was Eric Hoffer’s first book, it continues to be recognized as his best and most influential work. Hoffer wrote for the common man because that is what he was. He chose to work on the docks and observe the world about him from that perspective. He got his hands dirty, and he understood sweat. His observations were common—without the pretentious interminable citations from the respected authorities of the day—but his analyses of human nature were perceptive.

I would rate the book with five stars for content, but somewhat less than that for its arrangement. The subject matter is unduly fragmented and dispersed throughout the book. It seems that it could have been arranged so as to be less repetitive and easier to follow. Also, an index would have been a great help. (My copy is the first edition. I don’t know if the later editions have added an index).

I don’t remember when I first read THE TRUE BELIEVER, but it was about 1960. I found it interesting and informative at the time, and have looked back into it frequently since. It seems that world events periodically bring to mind some pithy aphorism that I first encountered in this book.

Some reviewers are apparently disappointed that Hoffer has not formalized and proven some system of theorems that lead inexorably to some specific conclusions that will answer all our questions. The reader that expects such a thing will certainly be disappointed. In fact Hoffer makes it clear that he is not attempting such a thing. He states in the preface, “The book passes no judgments, and expresses no preferences. It merely tries to explain; and the explanations—all of the theories—are in the nature of suggestions and arguments even when they are stated in what seems a categorical tone.” (p.xiii)

What Hoffer does do is offer his own observations and thoughts with the aim of stimulating the thinking of the reader: “The reader is expected to quarrel with much that is said … But this is not an authoritative textbook. It is a book of thoughts, and it does not shy away from half-truths so long as they seem to hint at a new approach and help to formulate new questions.” (p.59)

As the book, published in 1951, bears the influences of World War II (and the Korean conflict), some critics brand it as ‘dated’, but Hoffer’s observations are easily transferred to movements and events at later times. The thinking reader should be as able to make such application with little difficulty—much as we can transfer the principles of our Bill of Rights to the current age of electronic communications, repeating firearms, et cetera.

Hoffer observes three general phases of the typical mass movement, and studies the personalities that emerge as leaders in each phase. The first, or formative phase, is driven by the men of words; the second, or active phase, by the fanatics: and the third, or consolidation phase, by the men of action. He makes broad characterizations of these three types:

(1) The men of words are speakers and/or writers, coming from various roots. “They can be priests, scribes, prophets, writers, artists, professors, students and intellectuals in general.” They are ambitious and egotistical: “There is a deep-seated craving common to almost all men of words. It is a craving for recognition, a craving for a clearly marked status above the common run of humanity” (131). The men of words verbalize their disaffection with the current state of affairs and evolve the dogmata that will energize a popular response.

(

2) The fanatical True Believers follow the men of words: “When the moment is ripe, only the fanatic can hatch a genuine mass movement. Without him the disaffection engendered by militant men of words remains undirected and can vent itself only in pointless disorders. …Chaos is his element. When the old order begins to crack, he wades in with all his might and recklessness to blow the whole hated present to high heaven. He glories in the sight of a world coming to a sudden end.” (142)

(3) The Practical man of action consolidates the movement as the energy of the active phase becomes sterile. “With the appearance of the man of action the explosive vigor of the movement is embalmed and sealed in sanctified institutions. The institutions freeze a pattern of united action. The members of the institutionalized collective body are expected to act as one man, yet they must represent a loose aggregation rather than a spontaneous coalescence. They must be unified only through their unquestioning loyalty to the institutions. Spontaneity is suspect, and duty is prized above devotion.” (148)

The book is about the second of these three personalities; the frustrated, dissatisfied fanatic who is the title character type: the “True Believer.” According to Hoffer, a movement does not create the True Believer—he is a certain type of personality by nature. And he is clamoring to find a radical movement that offers what he is seeking.

A challenging read. I recommend it.

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Uta C. Groeschel

4.0 out of 5 stars Insightful and brilliantly written

Reviewed in Germany on 9 January 2022

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This disection of mass movements written in the 50ies is interesting for two reasons: A - the quotes and examples from the disastrous mass movements of the 20th century help us see and understand history in a more nuanced way. B - the descriptions of the preconditions and the development of these movements give us the tools to understand some of the factors of influence that are active today.

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Manish Pandey

5.0 out of 5 stars Worth reading

Reviewed in Germany on 4 November 2020

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If you are Interested in Politics! This one is must read!

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Client d'Amazon

5.0 out of 5 stars great

Reviewed in Brazil on 24 June 2020

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I think it's a smart book that hasn't lost its relevance. I am enjoying it as much as I did when I first read it many decades ago

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==

[1] "Eric Hoffer | American writer". Encyclopedia Britannica. Retrieved October 9, 2017 – via britannica.com.

[EB-2] "Hoffer, Eric". Encyclopædia Britannica (Ultimate Reference Suite CD-ROM ed.). Encyclopædia Britannica, Inc. 2003.

[3] According to longtime companion Lili Fabilli Osborne, executrix of the Hoffer Estate; also noted in personal archives stored at the Hoover Institute.

[4] The Eric Hoffer Book Award was established in 2007 with permission from the Eric Hoffer Estate.

[5] "Fabili Hoffer Prize". grad.berkeley.edu. University of California, Berkeley. November 14, 2018. Retrieved July 25, 2021.

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[7] "California > Monterey > Monterey Judicial Township > 27-34 Monterey Judicial Township outside Monterey City bounded by (N) township line; (E) township line; (S) Highway 117; (W) Monterey City Limits, Highway 56; also Seaside (part) > image 102 of 126; citing NARA digital publication of T627". United States Census. Washington, DC: National Archives and Records Administration. 1940. Retrieved December 22, 2014 – via FamilySearch.org.

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[14] Bethell, Tom (2012). The Longshoreman Philosopher. Hoover Institution Press Publication. p. 54. ISBN 978-0817914158.

[15] Hoover Digest – The Longshoreman Philosopher, Hoover Institution Archived May 25, 2007, at the Wayback Machine

[aei.org-16] Bethell, Tom (May 26, 2013). "Eric Hoffer: Longshoreman Philosopher". American Enterprise Institute – AEI. AEI.org. Retrieved July 25, 2021.

[17] Bethell, Tom (January 30, 2003). "The Longshoreman Philosopher". The Hoover Institution. Retrieved July 25, 2021.

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[google3-20] "Death claims waterfront philosopher". Rome News-Tribune. May 22, 1983. Retrieved April 6, 2015.

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[23] Bethell, Tom (April 6, 2012). "Eric Hoffer, Genius – and Enigma". Hoover.org. Retrieved May 11, 2019.

[24] Eric Hoffer, The True Believer (New York: Harper & Row/Perennial Library, 1966), p. 134.

[25] Eric Hoffer, The True Believer (New York: Harper & Row/Perennial Library, 1966), p. 21.

[26] Eric Hoffer, The True Believer (Harper & Row/Perennial Library, 1966), back cover.

[reporter-27] "'The Awakening of Asia', by Eric Hoffer". The Reporter: 16–17. June 22, 1954.

[google-28] Tomkins, C. (1968). Eric Hoffer; an American odyssey. Dutton. ISBN 0-8057-7359-2. Retrieved October 27, 2014.

[29] Tom Bethell, "Sparks: Eric Hoffer and the Art of the Notebook", Harper's Magazine, July 2005, pp. 73–77 (complete article on scribd).

[30] Day, James (1995). The Vanishing Vision: The Inside Story of Public Television. Berkeley: University of California Press. pp. 50–51. ISBN 0520086597.

[Eric_Hoffer_papers-31] "Register of the Eric Hoffer papers". Online Archive of California. California Digital Library / Hoover Institution. Retrieved December 16, 2019.

[32] The Fifties Spiritual Marketplace: American Religion in a Decade of Conflict by Robert S. Ellwood Publisher: Rutgers University Press ISBN 978-0-8135-2346-0

[1] （保守系知識人として異色の経歴といえる）ホーボーとして生活した前半生が影響したものと思われる。アメリカにおいては（たとえば、ホームレスと異なり）ホーボーという言葉を肯定的に捉える傾向がある(同項目参照)。

[1] (보수계 지식인으로서 이색의 경력이라고 할 수 있다) 호보 로서 생활한 전반생이 영향을 준 것으로 보인다. 미국에서는 (예를 들어, 노숙자 와 달리) 호보라는 단어를 긍정적으로 파악하는 경향이있다 (동 항목 참조).

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동아시아의 평화와 화해의 정치학 Scrapbook

2026-07-11

The True Believer - Wikipedia Eric Hoffer 에릭 호퍼

The True Believer

Summary

Part 1. The Appeal of Mass Movements

Part 2. The Potential Converts

Part 3. United Action and Self-Sacrifice

Part 4. Beginning and End

Reception

Editions

References

Further reading

External links

에릭 호퍼

주요 저서

エリック・ホッファー

来歴・人物

著作

脚注

에릭 호퍼

내력·인물

저작

각주

관련 항목

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에릭 호퍼 Eric Hoffer

출생	1902년 7월 25일 미국 뉴욕 브롱크스
사망	1983년 5월 21일
성별	남성
국적	미국
경력	떠돌이 노동자
직업	사회철학자
상훈	자유훈장

人物情報
1967年
生誕	1902年 7月25日アメリカ合衆国・ニューヨーク州ニューヨーク市ブロンクス区
死没	1983年 5月20日（80歳没）老衰
学問
時代	20世紀
活動地域	アメリカ合衆国
研究分野	社会哲学
研究機関	カリフォルニア大学バークレー校
主な受賞歴	大統領自由勲章（1983年）
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