The True Believer

. Part of Hoffer's thesis is that movements are interchangeable and that fanatics will often flip from one movement to another. Furthermore, Hoffer argues the motivations for mass movements are interchangeable: religious, nationalist and class-based movements tend to behave in the same way and use the same tactics, even when their stated goals or values are diametrically opposed.

There have been twenty-three editions of "The True Believer" published between 1951 and 2002.

ummary

Hoffer argues that mass movements such as Fascism and Communism spread by promising a glorious future. To be successful, these mass movements need the adherents to be willing to sacrifice themselves and others for the future goals. To do so, mass movements need to devalue both the past and the present. Mass movements appeal to frustrated people who are dissatisfied with their current state, but are capable of a strong belief in the future. As well, mass movements appeal to people who want to escape a flawed self by creating an imaginary self and joining a collective whole. Some categories of people who may be attracted to mass movements include poor people, misfits, and people who feel thwarted in their endeavors. Hoffer quotes extensively from leaders of the Nazi and Communist parties in the early part of the 20th Century, to demonstrate, among other things, that they were competing for adherents from the same pool of people predisposed to support mass movements. Despitethe two parties' fierce antagonism, they were more likely to gain recruits from their opposing party than from moderates with no affiliation to either.

The book also explores the behavior of mass movements once they become established (or leave the "active phase"). With their collapse of a communal framework people can no longer defeat the feelings of insecurity and uncertainty by belonging to a compact whole. If the isolated individual lacks vast opportunities for personal advancement, development of talents, and action (such as those found on a frontier), he will seek substitutes. These substitutes would be pride instead of self-confidence, memberships in a collective whole like a mass movement, absolute certainty instead of understanding.

Hoffer does not take an exclusively negative view of "true believers" and the mass movements they begin. Examples he gives of positive true believers are Abraham Lincoln and Gandhi.

ee also

*True-believer syndrome - related, but not identical to Hoffer's concepts

External links

*cite journal|author=Tim Madigan|title=The True Believer Revisited|journal=Philosophy Now|issue=34|url=http://www.philosophynow.org/archive/articles/34madigan1.htm|accessdate=2008-01-07 [http://www.philosophynow.org/backissues/issue34.htm Issue 34]
*ISBN 0-06-050591-5

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