“Little adapted to reasoning, crowds, on the contrary, are quick to act. As the result of their present organization their strength has become immense… The divine right of the masses is about to replace the divine right of kings.”
I am A Man of Letters. I’ve been reading lately, and I have found some words I would like to share. Today, selections from “The Crowd: A Study of the Popular Mind” by Gustave Le Bon. Le Bon was born in 1841 and died in 1931. He was a social psychologist and an inventor. “The Crowd” was first published in 1895.
Organized crowds have always played an important part in the life of peoples, but this part has never been of such moment as at present. The substitution of the unconscious action of crowds for the conscious activity of individuals is one of the principal characteristics of the present age. […]
Crowds, doubtless, are always unconscious, but this very unconsciousness is perhaps one of the secrets of their strength. In the natural world beings exclusively governed by instinct accomplish acts whose marvelous complexity astounds us. Reason is an attribute of humanity of too recent date and still too imperfect to reveal to us the laws of the unconscious, and still more to take its place. The part played by the unconscious in all our acts is immense, and that played by reason very small. The unconscious acts like a force still unknown. […]
The present epoch is one of these critical moments in which the thought of mankind is undergoing a process of transformation.
Two fundamental factors are at the base of this transformation. The first is the destruction of those religious, political, and social beliefs in which all the elements of our civilization are rooted. The second is the creation of entirely new conditions of existence and thought as the result of modern scientific and industrial discoveries. […]
It is not easy to say as yet what will one day be evolved from this necessarily somewhat chaotic period. What will be the fundamental ideas on which the societies that are to succeed our own will be built up? We do not at present know. Still it is already clear that on whatever lines the societies of the future are organized, they will have to count with a new power, with the last surviving sovereign force of modern times, the power of crowds. On the ruins of so many ideas formerly considered beyond discussion, and today decayed or decaying, of so many sources of authority that successive revolutions have destroyed, this power, which alone has arisen in their stead, seems soon destined to absorb the others. While all our ancient beliefs are tottering and disappearing, while the old pillars of society are giving way one by one, the power of the crowd is the only force that nothing menaces, and of which the prestige is continually on the increase. The age we are about to enter will in truth be the ERA OF CROWDS.
Scarcely a Century ago the traditional policy of European states and the rivalries of sovereigns were the principal factors that shaped events. The opinion of the masses scarcely counted, and most frequently indeed did not count at all. Today it is the traditions which used to obtain in politics, and the individual tendencies and rivalries of rulers which do not count; while, on the contrary, the voice of the masses has become preponderant. It is this voice that dictates their conduct to kings, whose endeavor is to take note of its utterances. The destinies of nations are elaborated at present in the heart of the masses, and no longer in the councils of princes.
The entry of the popular classes into political life – that is to say, in reality, their progressive transformation into governing classes – is one of the most striking characteristics of our epoch of transition. The introduction of universal suffrage, which exercised for a long time but little influence, is not, as might be thought, the distinguishing feature of this transference of political power. The progressive growth of the power of the masses took place at first by the propagation of certain ideas, which have slowly implanted themselves in men’s minds, and afterwards by the gradual association of individuals bent on bringing about the realization of theoretical conceptions. It is by association that crowds have come to procure ideas with respect to their interests which are very clearly defined if not particularly just, and have arrived at a consciousness of their strength. The masses are founding syndicates before which the authorities capitulate one after the other; they are also founding labor unions, which in spite of all economic laws tend to regulate the conditions of labor and wages. They return to assemblies in which the Government is vested, representatives utterly lacking initiative and independence, and reduced most often to nothing else than the spokesmen of the committees that have chosen them.
Today the claims of the masses are becoming more and more sharply defined, and amount to nothing less than a determination to utterly destroy society as it now exists, with a view to making it hark back to that primitive communism which was the normal condition of all human groups before the dawn of civilization. Limitations of the hours of labor, the nationalization of mines, railways, factories, and the soil, the equal distribution of all products, the elimination of all the upper classes for the benefit of the popular classes, etc., such are these claims.
Little adapted to reasoning, crowds, on the contrary, are quick to act. As the result of their present organization their strength has become immense. The dogmas whose birth we are witnessing will soon have the force of the old dogmas; that is to say, the tyrannical and sovereign force of being above discussion. The divine right of the masses is about to replace the divine right of kings. […]
Among the psychological characteristics of crowds there are some that they may present in common with isolated individuals, and others, on the contrary, which are absolutely peculiar to them and are only to be met with in collectivities. It is these special characteristics that we shall study, first of all, in order to show their importance.
The most striking peculiarity presented by a psychological crowd is the following: Whoever be the individuals that compose it, however like or unlike be their mode of life, their occupations, their character, or their intelligence, the fact that they have been transformed into a crowd puts them in possession of a sort of collective mind which makes them feel, think, and act in a manner quite different from that in which each individual of them would feel, think, and act were he in a state of isolation. There are certain ideas and feelings which do not come into being, or do not transform themselves into acts except in the case of individuals forming a crowd. The psychological crowd is a provisional being formed of heterogeneous elements, which for a moment are combined, exactly as the cells which constitute a living body form by their reunion a new being which displays characteristics very different from those possessed by each of the cells singly. […]
It is precisely these general qualities of character, governed by forces of which we are unconscious, and possessed by the majority of the normal individuals of a race in much the same degree – it is precisely these qualities, I say, that in crowds become common property. In the collective mind the intellectual aptitudes of the individuals, and in consequence their individuality, are weakened. The heterogeneous is swamped by the homogeneous, and the unconscious qualities obtain the upper hand.
This very fact that crowds possess in common ordinary qualities explains why they can never accomplish acts demanding a high degree of intelligence. The decisions affecting matters of general interest come to by an assembly of men of distinction, but specialists in different walks of life, are not sensibly superior to the decisions that would be adopted by a gathering of imbeciles. The truth is, they can only bring to bear in common on the work in hand those mediocre qualities which are the birthright of every average individual. In crowds it is stupidity and not mother-wit that is accumulated. It is not all the world, as is so often repeated, that has more wit than Voltaire, but assuredly Voltaire that has more wit than all the world, if by “all the world” crowds are to be understood.
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Until I return, I am… A Man of Letters.
Anette Hanshaw – Fit as a Fiddle (Banner Records 32616 1932)