53 Eric Hoffer Quotes on Psychology

Eric Hoffer quotes on psychology

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

12. There is no doubt that in exchanging a self-centered for a selfless life we gain enormously in self-esteem. The vanity of the selfless, even those who practice utmost humility, is boundless.

20. 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.

22. 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.

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

27. Passionate hatred can give meaning and purpose to an empty life. Thus people haunted by the purposelessness of their lives try to find a new content not only by dedicating themselves to a holy cause but also by nursing a fanatical grievance. A mass movement offers them unlimited opportunities for both.

28. The frustrated follow a leader less because of their faith that he is leading them to a promised land than because of their immediate feeling that he is leading them away from their unwanted selves. Surrender to a leader is not a means to an end but a fulfillment. Whither they are led is of secondary importance.

29. 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.'

30. The awareness of their individual blemishes and shortcomings inclines the frustrated to detect ill will and meanness in their fellow men. Self-contempt, however vague, sharpens our eyes for the imperfections of others. We usually strive to reveal in others the blemishes we hide in ourselves.

32. 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.

34. To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.

35. Every extreme attitude is a flight from the self.

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

37. When people are free to do as we please, they usually imitate each other.

38. Pride is a sense of worth derived from something that is not organically part of us, while self-esteem derives from the potentialities and achievements of the self. We are proud when we identify ourselves with an imaginary self, a leader, a holy cause, a collective body or possessions. There is fear and intolerance in pride; it is sensitive and uncompromising. The less promise and potency in the self, the more imperative is the need for pride. The core of pride is self-rejection. It is true that when pride releases energies and serves as a spur to achievement, it can lead to a reconciliation with the self and the attainment of genuine self-esteem.

39. Whenever we proclaim the uniqueness of a religion, a truth, a leader, a nation, a race, a part or a holy cause, we are also proclaiming our own uniqueness.

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

42. 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.

43. The weakness of a soul is proportionate to the number of truths that must be kept from it.

44. A doctrine insulates the devout not only against the realities around them but also against their own selves. The fanatical believer is not conscious of his envy, malice, pettiness and dishonesty. There is a wall of words between his consciousness and his real self.

45. We lie loudest when we lie to ourselves.

46. When we believe ourselves in possession of the only truth, we are likely to be indifferent to common everyday truths.

48. The remarkable thing is that we really love our neighbor as ourselves: we do unto others as we do unto ourselves. We hate others when we hate ourselves. We are tolerant toward others when we tolerate ourselves. We forgive others when we forgive ourselves. We are prone to sacrifice others when we are ready to sacrifice ourselves. It is not love of self but hatred of self which is at the root of the troubles that afflict our world.

53. Our credulity is greatest concerning the things we know least about. And since we know least about ourselves, we are ready to believe all that is said about us. Hence the mysterious power of both flattery and calumny.... It is thus with most of us: we are what other people say we are. We know ourselves chiefly by hearsay.

57. There are many who find a good alibi far more attractive than an achievement. For an achievement does not settle anything permanently. We still have to prove our worth anew each day: we have to prove that we are as good today as we were yesterday. But when we have a valid alibi for not achieving anything we are fixed, so to speak, for life. Moreover, when we have an alibi for not writing a book, painting a picture, and so on, we have an alibi for not writing the greatest book and not painting the greatest picture. Small wonder that the effort expended and the punishment endured in obtaining a good alibi often exceed the effort and grief requisite for the attainment of a most marked achievement.

58. Rabid suspicion has nothing in it of skepticism. The suspicious mind believes more than it doubts. It believes in a formidable and ineradicable evil lurking in every person.

59. With some people solitariness is an escape not from others but from themselves. For they see in the eyes of others only a reflection of themselves.

67. The real persuaders are our appetites, our fears and above all our vanity. The skillful propagandist stirs and coaches these internal persuaders.

83. The weak are not a noble breed. Their sublime deeds of faith, daring, and self-sacrifice usually spring from questionable motives. The weak hate not wickedness but weakness; and one instance of their hatred of weakness is hatred of self. All the passionate pursuits of the weak are in some degree a striving to escape, blur, or disguise an unwanted self. It is a striving shot through with malice, envy, self-deception, and a host of petty impulses; yet it often culminates in superb achievements. Thus we find that people who fail in everyday affairs often show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the possible the blame is solely ours, but when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task.

84. To dispose a soul to action we must upset its equilibrium. page 27, Buccaneer Books edition (1990) ISBN 0899667481 172 pages total

90. The attitude of the intellectual community toward America is shaped not by the creative few but by the many who for one reason or another cannot transmute their dissatisfaction into a creative impulse, and cannot acquire a sense of uniqueness and of growth by developing and expressing their capacities and talents. There is nothing in contemporary America that can cure or alleviate their chronic frustration. They want power, lordship, and opportunities for imposing action. Even if we should banish poverty from the land, lift up the Negro to true equality, withdraw from Vietnam, and give half of the national income as foreign aid, they will still see America as an air-conditioned nightmare unfit for them to live in.

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

97. When cowardice becomes a fashion its adherents are without number, and it masquerades as forbearance, reasonableness and whatnot.

105. It is a talent of the weak to persuade themselves that they suffer for something when they suffer from something; that they are showing the way when they are running away; that they see the light when they feel the heat; that they are chosen when they are shunned.

114. Our greatest weariness comes from work not done.

133. It is precisely because we can never really know ourselves, but only guess, that we are so vehement about the good and the evil ascribed to us by others. In maintaining ourselves against all comers, we are maintaining something that is unknown, uncertain, and never wholly provable. We need a chorus of consent, and we are engaged in an unceasing proselytizing campaign in our own behalf.

145. It is apparently vital that we should be in the dark about ourselves - not to be clear about our intentions, fears, and hopes. There is a stubborn effort in us to set up a compact screen between consciousness and the self.

169. How much easier is self-sacrifice than self-realization.

173. It is loneliness that makes the loudest noise. This is true of men as of dogs.

176. It is part of the formidableness of a genuine mass movement that the self-sacrifice it promotes includes also a sacrifice of some of the moral sense which cramps and restrains our nature.

178. Lack of sensitivity is perhaps basically an unawareness of ourselves.

182. Only the individual who has come to terms with his self can have a dispassionate attitude toward the world.

185. Our quarrel with the world is an echo of the endless quarrel proceeding within us.

186. Our sense of power is more vivid when we break a man's spirit than when we win his heart.

190. Religion is not a matter of God, church, holy cause, etc. These are but accessories. The source of religious preoccupation is in the self, or rather the rejection of the self. Dedication is the obverse side of self-rejection. Man alone is a religious animal because, as Montaigne points out, 'it is a malady confined to man, and not seen in any other creature, to hate and despise ourselves.'

198. The compulsion to take ourselves seriously is in inverse proportion to our creative capacity. When the creative flow dries up, all we have left is our importance.

200. The devil personifies not the nature that is around us but the nature that is within us - the infinitely ferocious and cunning prehuman creature that is still within us, sealed in the subconscious cellars of the psyche.

201. The end comes when we no longer talk with ourselves. It is the end of genuine thinking and the beginning of the final loneliness. The remarkable thing is that the cessation of the inner dialogue marks also the end of our concern with the world around us. It is as if we noted the world and think about it only when we have to report it to ourselves.

202. 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.

204. The less satisfaction we derive from being ourselves, the greater is our desire to be like others.

208. The technique of a mass movement aims to infect people with a malady and then offer the movement as a cure.

218. We almost always have something to prove when we act heroically. We prove to ourselves and others that we are not what we and others thought we were. Our real self is petty, greedy, cowardly, dishonest and stewing in malice. And now in defying death and spitting in its eye we grasp at the chance of a grand refutation.

223. What are we when we are alone? Some, when they are alone, cease to exist.