Issue 31: The True Believer
Reflections on the work of a blue collar philosopher
The True Believer by Eric Hoffer is easily the most interesting book I have read this year. Hoffer spent most of his life in a working class job as a longshoreman (the guys that unload ships in docks) and developed into a highly respected philosopher and writer. The True Believer is a fascinating examination of mass movements and the people who involve themselves in them. For those perplexed by the madness of crowd behaviour in our times, it is well worth the read.
One of the big ideas in the book is that adherents to mass movements are fundamentally frustrated at the state of their lives. People who are drawn to mass movements are often those having very dissatisfied personal experiences, and so engage in movements to try to change others as a way of being distracted from the fact that they need to change themselves.
I actually found contemplating the behaviour of my younger self fascinating in light of this point. Particularly in relation to my involvement in church and para church organisations. Having had a very real experience of Christ as a teenager I quickly became swept up in religious activity that, in hindsight, allowed me to focus on something other than the many shortcomings in my life. If you have read any of my other writing you’ll know that I have a deep conviction about the reality of God and the importance of a personal relationship with Christ. However, there has to be a delineation between genuine spiritual life and the dysfunction of some religious movements. Megachurches are classic examples of a mixture of genuine and concerning social behaviour. I have previously taken an interest in the megachurch phenomenon, discussing the positive impact (here) and some of the more concerning elements (here). I’d like to write more about the contrast between spiritual awakenings and religious mass movements at another time.
Another central idea covered by Hoffer is that mass movements form after living standards improve. The rise of mass movements are partly the consequence of people having a better life than those who came before them, and this taste of the good life motivates people to want more. Quality of life in France had improved significantly prior to the revolution and racial equality has never been better across the Western world, but these facts did not stop revolutionaries turning France upside down or has not stopped modern movements that centre around disparities dominating our social institutions. Again frustration plays an important motivating role as people get closer to what they want, but not quite close enough. Stephen Pinker has written extensively about the improvement of living standards1 in modern society (you can also read about my reflections inspired by some of his work here). Essentially, most revolutionaries have had a taste of luxury which has caused them to focus on bringing down those who enjoy a marginally better life. Those who are concerned primarily with having their basic needs met are less likely to engage with mass movements as they are too busy working to just get by.
What is not clear in the book is the difference between mass movements and enduring institutions in which people find some form of social intoxication. An example might be English football clubs. These clubs provide an object for people’s passion and devotion without the goals of enlightening others and revolutionising the world. It would appear that both mass movements and social institutions can fulfil the same needs in people and potentially mask the same personal shortcomings. Why some people gravitate to the more revolutionary variety is something I am not certain of.
I have two criticisms of the book. The first is that it sometimes makes sweeping generalisations about movements, including some religious movements. All major religious movements are assumed to be some type of contagious social hysteria. Given the multigenerational nature of the Christian Church there is no real consistency with many of the other mass movements discussed, such as communism and facism, which historically manifest themselves in comparatively short timeframes. The second criticism is that there is little in the way of credit given to some mass movements that have been helpful. The formation of the United States by Patriots was a mass movement that had an end that added value to many lives. The same could be said of the expansion of women’s sufferage. These were valuable movements that led to many people being manifestly better off. Distinguishing between the organisation of humans into purposeful enduring movements and temporal dysfunctional movements that attract dysfunctional types is not always done well by Hoffer.
These criticisms only dampen slightly my enthusiasm for Eric Hoffer's work. His philosophy is practical, insightful and very readable, no doubt a nod to years labouring in working class jobs across the US and being in close personal contact with everyday people. He eventually gained recognition for his insights becoming a college professor and renowned author. His reflections on mass movements are as absolutely relevant today as they were 60 years ago when The True Believer was first published.
You can read an interesting extended review of The True Believer here. Or pick up a copy of the book on Amazon.
Pinker, S. (2018). Enlightenment Now. Viking.