© Darrell Arnold– (Reprinted with Permission)
http://darrellarnold.com/2018/07/16/on-tyranny/

In bite-sized chunks of two to eight (short) pages Timothy Snyder, the Levin Professor of History at Yale University, offers a practical guide to understanding and possibly averting tyranny. [In his new book, On Tyranny: Twenty Lessons from the Twentieth Century.]

At 126 pages, this small paperback is a great, quick read that offers lessons Snyder has accumulated over years of studying tyrannies around the world. His advice, accompanied by anecdotal stories from authoritarian regimes in twenty chapters, includes: Defend institutions, Remember Professional ethics, Believe in truth, Establish a private life, Be a patriot.

In Chapter 4, “Take responsibility for the face of the world,” Snyder asserts that “life is political”: “the minor choices we make are themselves a kind of vote” (33). In everyday life, then, we should be attentive to our effect on the social and political world around us. In Hitler’s Germany, for example, small delinquencies in the everyday cascaded into increasingly larger ones: those who were able to be stamped as “pigs” were easier to later boycott because they were Jewish; and they were so much the easier to target more egregiously later. After first dehumanizing them in speech and with symbols, it was later possible to completely dominate them.

In Chapter five, “Remember professional ethics,” Snyder mentions both how legal and medical professionals came to the service of the Nazi regime. Professional lawyers helped twist the law to the Nazi’s perverse ends. Medical professionals proved quite willing to participate in ungodly experiments with Jews to advance medical knowledge. Collectives of professionals who are committed to the ethical codes of their professions can offer some resistance to dehumanizing practices supported by a government. As Snyder notes: “Professional ethics must guide us precisely when we are told that the situation is exceptional” (41).

In Chapter eight, “Stand Out,” Snyder reminds us of great individuals throughout history, like Rosa Parks, who were not afraid to stand out and follow their consciences in the face of opposing political forces and who set positive examples for the struggle against domination. In various historical examples, we see it is all too easy to accommodate those who dominate. However, Winston Churchill in 1940 was another counter-example, as he entered into war to help Poland, which was largely seen by many others as a lost cause. As Snyder writes: “he himself helped the British to define themselves as a proud people who would calmly resist evil…. Churchill did what others had not done. Rather than concede in advance, he forced Hitler to change his plans” (54ff.).

Chapter 10, entitled “Believe in Truth,” begins with the prescient statement: “To abandon facts is to abandon freedom. If nothing is true, then no one can criticize power, because there is no basis upon which to do so. If nothing is true, then all is spectacle. The biggest wallet pays for the most blinding lights” (65). Once truth is disarmed, and people simply reject it as the adjudicating criteria for belief, politics can quickly descend into spectacle. Hostility toward verification dominates. “Shamanistic incantations,” which Victor Klemperer described as “endless repetition” of some key phrases, takes over: Think of “lock her up” or “Build that wall.” Magical thinking also comes to dominate, accompanying the confused view that one particular political leader alone can solve the nation’s ills. As in the German example, people come to accept that one just needs faith in the “Fuehrer.” Our post-truth culture increases our vulnerability to this. In Snyder’s words: “Post-truth is pre-fascism” (71)

To break the spell of magical thinking and incantation, it is important to “investigate” (Chapter 11). Clearly, much of the information that we encounter every day is false. Some of it is purposefully meant to sew confusion. So it is important to learn to think critically about sources of information and to pursue a correct understanding of the world. As Vaclav Havel had written, “If the main pillar of the system is living a lie, then it is not surprising that the fundamental threat to it is living in truth” (78).

In “Practice corporal politics” and “Establish a private life” (Chapters 13 and 14), Snyder highlights the need for contact with people in one’s private life, partially in civil society (churches, clubs, organizations). Since “tyrants seek the hook on which to hang you,” he also advises “try not to have hooks.” Secure private information, for example, on your computer. But also publicly we can join groups that preserve human rights (91). This is related to Chapter 15, “Contribute to good causes”: The contribution can be in time or money, but it is a form of active engagement in shaping the world in accord with our own values and views.

In Chapter 16, “Learn from peers in other countries,” Snyder urges us to not only learn from others but to make friends with those in other countries. And in case the tyranny comes, “Make sure you and your family have passports” (95).

In “Be Calm When the Unthinkable Comes,” Chapter 18, we are urged to consider that demagogues often exploit crises to implement Martial law. In the search for safety, it is precisely in times of crisis that people are often more willing to compromise civil liberties and to allow changes in the constitutional order. Realize this, and counter it if it begins to occur. Understand the difference between patriotism and nationalism. In “Be Patriotic,” Chapter 19, Snyder encourages us to serve the ideals of our rights-based democracy, not to be victims of an authoritarian politics carried out by nationalists who are often completely out of sync with the ideals of the nation. Chapter 20 enjoins “Be as courageous as you can”: “If none of us is prepared to die for freedom, then all of us will die under tyranny” (115).

Snyder finishes the book with a short epilogue contrasting two views of politics that he views as anti-historical, the “politics of inevitability” with the “politics of eternity.” Inevitability politicians work with a teleological view of history in which the course of history is maintained to be known in advance. It is anti-historical insofar as such a view presumes that there is no real freedom to escape the final end of history. Eternity politicians are anti-historical in another way. They focus on a past, but as an ideal type, not one comprised of real facts. So, eternity politicians refer to the soul of a country, pure, and often under siege by external forces. In contrast, Snyder sees what we might call a politics of freedom under which “history permits us to be responsible: not for everything, but for something” (125).

This typology is developed further in Snyder’s “The Road to Unfreedom.” Regardless of whether one finds the typology ultimately compelling or accepts Snyder’s apparent moderate liberalism, one may still admire Snyder’s attempt to highlight the importance of human freedom. Those attracted to Snyder’s book, which I hope will be many, are likely to agree with his appeals that we ought to “begin to make history” (126). Otherwise, various authoritarians surely will do it for us.

Since Snyder wrote his book, the possibilities of an increase in authoritarianism, unfortunately, do not appear to be abating. Rather, there increasingly appear to be very good reasons to heed Snyder’s practical suggestions for a politics of resistance.

“Hatred is the most accessible and comprehensive of all the unifying agents … Mass movements can rise and spread without belief in a god, but never without a belief in a devil.” ~ Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements

(This article was reprinted in the online magazine of the Institute for Ethics & Emerging Technologies, October 19, 2017.)

Eric Hoffer (1898 – 1983) was an American moral and social philosopher who worked for more than twenty years as longshoremen in San Francisco. The author of ten books, he was awarded the Presidential Medal of Freedom in 1983. His first book, The True Believer: Thoughts on the Nature of Mass Movements (1951), is a work in social psychology which discusses the psychological causes of fanaticism. It is widely considered a classic.

Overview

The first lines of Hoffer’s book clearly state its purpose:

This book deals with some peculiarities common to all mass movements, be they religious movements, social revolutions or nationalist movements. It does not maintain that all movements are identical, but that they share certain essential characteristics which give them a family likeness.

All mass movements generate in their adherents a readiness to die and a proclivity for united action; all of them, irrespective of the doctrine they preach and the program they project, breed fanaticism, enthusiasm, fervent hope, hatred and intolerance; all of them are capable of releasing a powerful flow of activity in certain departments of life; all of them demand blind faith and single-hearted allegiance …

The assumption that mass movements have many traits in common does not imply that all movements are equally beneficent or poisonous. The book passes no judgments, and expresses no preferences. It merely tries to explain… (pp. xi-xiii)

Part 1 – The Appeal of Mass Movements

Hoffer says that mass movements begin when discontented, frustrated, powerless people lose faith in existing institutions and demand change. Feeling hopeless, such people participate in movements that allow them to become part of a larger collective. They become true believers in a mass movement that “appeals not to those intent on bolstering and advancing a cherished self, but to those who crave to be rid of an unwanted self because it can satisfy the passion for self-renunciation.” (p. 12)

Put another way, Hoffer says: “Faith in a holy cause is to a considerable extent a substitute for the loss of faith in ourselves.” (p. 14) Leaders inspire these movements, but the seeds of mass movements must already exist for the leaders to be successful. And while mass movements typically blend nationalist, political and religious ideas, they all compete for angry and/or marginalized people.

Part 2 – The Potential Converts

The destitute are not usually converts to mass movements; they are too busy trying to survive to become engaged. But what Hoffer calls the “new poor,” those who previously had wealth or status but who believe they have now lost it, are potential converts. Such people are resentful and blame others for their problems.

Mass movements also attract the partially assimilated—those who feel alienated from mainstream culture. Others include misfits, outcasts, adolescents, and sinners, as well as the ambitious, selfish, impotent and bored. What all converts all share is the feeling that their lives are meaningless and worthless.

A rising mass movement attracts and holds a following not by its doctrine and promises but by the refuge it offers from the anxieties, barrenness, and meaninglessness of an individual existence. It cures the poignantly frustrated not by conferring on them an absolute truth or remedying the difficulties and abuses which made their lives miserable, but by freeing them from their ineffectual selves—and it does this by enfolding and absorbing them into a closely knit and exultant corporate whole. (p. 41)

Hoffer emphasizes that creative people—those who experience creative flow—aren’t usually attracted to mass movements. Creativity provides inner joy which both acts as an antidote to the frustrations with external hardships. Creativity also relieves boredom, a major cause of mass movements:

There is perhaps no more reliable indicator of a society’s ripeness for a mass movement than the prevalence of unrelieved boredom. In almost all the descriptions of the periods preceding the rise of mass movements there is reference to vast ennui; and in their earliest stages mass movements are more likely to find sympathizers and
support among the bored than among the exploited and oppressed. To a deliberate fomenter of mass upheavals, the report that people are bored still should be at least as encouraging as that they are suffering from intolerable economic or political abuses. (pp. 51-52)

Part 3 – United Action and Self-Sacrifice

Mass movements demand of their followers a “total surrender of a distinct self.” (p. 117) Thus a follower identifies as “a member of a certain tribe or family.” (p. 62) Furthermore, mass movements denigrate and “loathe the present.” (p. 74) By regarding the modern world as worthless, the movement inspires a battle against it.

What surprises one, when listening to the frustrated as the decry the present and all its works, is the enormous joy they derive from doing so. Such delight cannot come from the mere venting of a grievance. There must be something more—and there is. By expiating upon the incurable baseness and vileness of the times, the frustrated soften their feeling of failure and isolation … (p. 75)

Mass movements also promote faith over reason and serve as “fact-proof screens between the faithful and the realities of the world.” (p. 79)

The effectiveness of a doctrine does not come from its meaning but from its certitude … presented as the embodiment of the one and only truth. If a doctrine is not unintelligible, it has to be vague; and if neither unintelligible nor vague, it has to be unverifiable. One has to get to heaven or the distant future to determine the truth of an effective doctrine … simple words are made pregnant with meaning and made to look like symbols in a secret message. There is thus an illiterate air about the most literate true believer. (pp. 80-81).

So believers ignore truths that contradict their fervent beliefs, but this hides the fact that,

The fanatic is perpetually incomplete and insecure. He cannot generate self-assurance out of his individual sources … but finds it only by clinging passionately to whatever support he happens to embrace. The passionate attachment is the essence of his blind devotion and religiosity, and he sees in it the sources of all virtue and strength … He sacrifices his life to prove his worth … The fanatic cannot be weaned away from his cause by an appeal to reason or his moral sense. He fears compromise and cannot be persuaded to qualify the certitude and righteousness of his holy cause. (p. 85).

Thus the doctrines of the mass movement must not be questioned—they are regarded with certitude—and they are spread through “persuasion, coercion, and proselytization.” Persuasion works best on those already sympathetic to the doctrines, but it must be vague enough to allow “the frustrated to … hear the echo of their own musings in … impassioned double talk.” (p. 106)  Hoffer quotes Nazi propagandist Joseph Goebbels: “a sharp sword must always stand behind propaganda if it is to be really effective.” (p. 106) 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.” (p. 110)

Moreover, mass movements need an object of hate which unifies believers, and “the ideal devil is a foreigner.” (p. 93) Mass movements need a devil. But in reality, the “hatred of a true believer is actually a disguised self-loathing …” and “the fanatic is perpetually incomplete and insecure.” (p. 85) Through their fanatical action and personal sacrifice, the fanatic tries to give their life meaning.

Part 4 – Beginning and End

Hoffer states that three personality types typically lead mass movements: “men of words”, “fanatics”, and “practical men of action.” In the beginning: “in the USA think of the late William F. Buckley.) Men of words try to “discredit the prevailing creeds” and creates a “hunger for faith” which is then fed by “doctrines and slogans of the new faith.” (p. 140) Slowly followers emerge.

Then fanatics take over. (In the USA think of the Koch brothers, Murdoch, Limbaugh, O’Reilly, Hannity, Alex Jones, etc.) Fanatics don’t find solace in literature, philosophy or art. Instead, they are characterized by viciousness, the urge to destroy, and the perpetual struggle for power. But after mass movements transform the social order, the insecurity of their followers is not ameliorated. At this point, the “practical men of action” take over and try to lead the new order by further controlling their followers.

In the end mass movements that succeed often bring about a social order worse than the previous one. (This was one of Will Durant’s findings in The Lessons of History.) As Hoffer puts it near the end of his work: “All mass movements … irrespective of the doctrine they preach and the program they project, breed fanaticism, enthusiasm, fervent hope, hatred, and intolerance.” (p. 141)

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