The Crowd (Annotated): A Study of the Popular Mind Paperback – March 26, 2024

“At the present day the great fundamental ideas which were the mainstay of our fathers are tottering more and more. They have lost all solidity, and at the same time the institutions resting upon them are severely shaken.’’ (58)Le Bon writing in 1896. How right he was! Worldwide political, economic, religious, cultural foundation broke apart in World War 1. Has not reconnected yet.Why not?“The complexity of social facts is such, that it is impossible to grasp them as a whole and to foresee the effects of their reciprocal influence. It seems, too, that behind the visible facts are hidden at times thousands of invisible causes. Visible social phenomena appear to be the result of an immense, unconscious working, that as a rule is beyond the reach of our analysis.’’ (3)‘Beyond our reach’ indeed. This modest expression fits Le Bon’s book. Definite where appropriate, careful where needed.“The memorable events of history are the visible effects of the invisible changes of human thought. The reason these great events are so rare is that there is nothing so stable in a race as the inherited groundwork of its thoughts. The present epoch [1896] is one of these critical moments in which the thought of mankind is undergoing a process of transformation.’’‘Human thought transforming’! Less than decade later in 1914, the world ‘transformed’ into something totally . . . completely new!“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 civilisation are rooted. The second is the creation of entirely new conditions of existence and thought as the result of modern scientific and industrial discoveries.’’ (8)‘Destruction and creation’ — of beliefs.What beliefs?“The divine right of the masses is about to replace the divine right of kings.’’ (11)Yes it did! What else?“Science promised us truth, or at least a knowledge of such relations as our intelligence can seize: it never promised us peace or happiness.’’ (12)Well . . . maybe now, a century later, many assume science can bring peace and happiness.“History tells us, that from the moment when the moral forces on which a civilisation rested have lost their strength, its final dissolution is brought about by those unconscious and brutal crowds known, justifiably enough, as barbarians. Civilisations as yet have only been created and directed by a small intellectual aristocracy, never by crowds. Crowds are only powerful for destruction. Their rule is always tantamount to a barbarian phase. A civilisation involves fixed rules, discipline, a passing from the instinctive to the rational state, forethought for the future, an elevated degree of culture—all of them conditions that crowds, left to themselves, have invariably shown themselves incapable of realising. In consequence of the purely destructive nature of their power crowds act like those microbes which hasten the dissolution of enfeebled or dead bodies. When the structure of a civilisation is rotten, it is always the masses that bring about its downfall. It is at such a juncture that their chief mission is plainly visible, and that for a while the philosophy of number seems the only philosophy of history.’’ (13)Remember Le Bon is French. The French Revolution, Napoleon, Paris commune, German military defeat, play on the surface of his mind. These drastic upheavals occurred in his life or his father.What conclusion does he draw from all these mass movements?“When by various processes an idea has ended by penetrating into the minds of crowds, it possesses an irresistible power, and brings about a series of effects, opposition to which is bootless. The philosophical ideas which resulted in the French Revolution took nearly a century to implant themselves in the mind of the crowd. Their irresistible force, when once they had taken root, is known.’’Yep, he knew people who were there!“The striving of an entire nation towards the conquest of social equality, and the realisation of abstract rights and ideal liberties, caused the tottering of all thrones and profoundly disturbed the Western world. During twenty years the nations were engaged in internecine conflict, and Europe witnessed hecatombs that would have terrified Ghengis Khan and Tamerlane. The world had never seen on such a scale what may result from the promulgation of an idea.’’ (59)‘Abstract ideas’ conquers all! Who would have imagined ideas more destructive than Ghengis Khan!Why? Why France and not England? What are the causes? Any remedies? Etc., etc..BOOK I. THE MIND OF CROWDSCHAPTER I. GENERAL CHARACTERISTICS OF CROWDS—PSYCHOLOGICAL LAW OF THEIR MENTAL UNITYCHAPTER II. THE SENTIMENTS AND MORALITY OF CROWDSCHAPTER III. THE IDEAS, REASONING POWER, AND IMAGINATION OF CROWDSCHAPTER IV. A RELIGIOUS SHAPE ASSUMED BY ALL THE CONVICTIONS OF CROWDSBOOK II. THE OPINIONS AND BELIEFS OF CROWDSCHAPTER I. REMOTE FACTORS OF THE OPINIONS AND BELIEFS OF CROWDSCHAPTER II. THE IMMEDIATE FACTORS OF THE OPINIONS OF CROWDSCHAPTER III. THE LEADERS OF CROWDS AND THEIR MEANS OF PERSUASIONCHAPTER IV. LIMITATIONS OF THE VARIABILITY OF THE BELIEFS AND OPINIONS OF CROWDSBOOK III. THE CLASSIFICATION AND DESCRIPTION OF THE DIFFERENT KINDS OF CROWDS“It is only by obtaining some sort of insight into the psychology of crowds that it can be understood how slight is the action upon them of laws and institutions, how powerless they are to hold any opinions other than those which are imposed upon them, and that it is not with rules based on theories of pure equity that they are to be led, but by seeking what produces an impression on them and what seduces them.’’‘Led by images’. This becomes ongoing theme. Reason, logic, even words — don’t make any impression on the crowd. Images only!How severe is this . . . handicap?“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.’’ (25)What! ‘Imbeciles’! Well . . . reflect on the twentieth century . . . Why crowds so . . . different?“Crowd is not merely impulsive and mobile. Like a savage, it is not prepared to admit that anything can come between its desire and the realisation of its desire. It is the less capable of understanding such an intervention, in consequence of the feeling of irresistible power given it by its numerical strength. The notion of impossibility disappears for the individual in a crowd.’’ (34)‘Feeling irresistible power’! Yep, that’s what happened. Still here.What about words and thoughtful analysis?“A pyramid far loftier than that of old Cheops could be raised merely with the bones of men who have been victims of the power of words and formulas. The power of words is bound up with the images they evoke, and is quite independent of their real significance. Words whose sense is the most ill-defined are sometimes those that possess the most influence. Such, for example, are the terms democracy, socialism, equality, liberty, etc., whose meaning is so vague that bulky volumes do not suffice to precisely fix it.’’Interesting that Le Bon nailed the very words that still drive the crowd! Wow!“Yet it is certain that a truly magical power is attached to those short syllables, as if they contained the solution of all problems. They synthesise the most diverse unconscious aspirations and the hope of their realisation. Reason and arguments are incapable of combating certain words and formulas. They are uttered with solemnity in the presence of crowds, and as soon as they have been pronounced an expression of respect is visible on every countenance, and all heads are bowed. By many they are considered as natural forces, as supernatural powers. They evoke grandiose and vague images in men's minds, but this very vagueness that wraps them in obscurity augments their mysterious power. They are the mysterious divinities hidden behind the tabernacle, which the devout only approach in fear and trembling.’’This is ‘Religion’, secular not biblical, but a faith that dominates.Many, many other striking connections. Odd that this century-old essay is just . . . just . . . so current!I was surprised to find the ease, the smooth presentation in this work. Over a century old, translated from French, focusing on past intellectual, political experiences — I just didn’t expect this much deep, clear, vivid, amazing explanation!Astounding!Fascinating. Shrewd. Insightful.Can be reread . . . reread . . . reread . . .No photographsNo indexNo bibliography

_The Crowd: A Study of the Popular Mind_ is an English translation of the classic work on crowd psychology of French theorist and social scientist Gustave le Bon first published in 1895. Gustave le Bon (1841 - 1931) was a French social theorist whose works played a prominent part in the understanding of nationality, racialism, herd behavior, and crowd psychology. Le Bon writes from the perspective of a rationalist and a skeptic (though he is also skeptical of the uses to which "reason" is put by crowds, such as occurred during the French revolution) and examines crowd psychology from a scientific perspective. Le Bon's understanding of crowd psychology reveals the irrationalism of crowds and the inadequacies of the democratic process. This work in particular played a prominent role in the formation of such psychoanalytic theorists of the unconscious as Sigmund Freud and Carl Jung as well as in the leadership principle and crowd control of such figures as Benito Mussolini. As such, le Bon's work offers an important social, psychological, and political understanding of the processes that operate within crowds.In his Preface, Le Bon lays out his understanding of the role of crowds, particularly as concerns the "present age" (his own time period). Le Bon explains the manner in which the unconscious activity of crowds has replaced the conscious activity of the individual. Le Bon also shows how he belongs to no particular school and thus claims that he is free from the biases of all such schools. Further, le Bon contends that the spirit of reform has guided crowds and that the era of crowds has replaced the divine right of kings. Following this, le Bon turns to "The Era of Crowds" in his Introduction. Le Bon explains how crowds have come to take a prominent place within national thought and that the modern age has become an era of crowds. Le Bon further offers that an understanding of crowds is essential for legislators and statesmen. The first "Book" of this book is entitled "The Mind of Crowds". Le Bon begins by considering the general characteristics of crowds. Le Bon defines the crowd in terms of psychology and distinguishes his definition from that of the commonplace understanding of the crowd. Le Bon further explains the "psychological law of the mental unity of crowds". Le Bon contends that in a crowd brain activity is reduced and there is a prominence of medullar activity, meaning that crowds act largely unconsciously. Following this, le Bon turns to the sentiments and morality of crowds. Le Bon contends that there is an impulsiveness, mobility, and irritability of crowds. Le Bon also contends that there are racial differences among crowds. Further, le Bon argues that crowds are credulous and readily influenced by suggestion. Le Bon also contends that crowds do not admit doubt or uncertainty and always head towards extremes. Further, le Bon contends that there is an intolerance, dictatorialness, and conservativism of crowds. In addition, le Bon contends that while crowds may act in accordance with a lower morality than that of the individual, it is also possible for crowds to have a higher morality than the individual and thus be prone to heroics. Following this, le Bon turns his attention to the ideas, reasoning power, and imagination of crowds. Le Bon contends that lofty ideas must be dumbed down before they can appeal to crowds. Le Bon further argues that crowds cannot be substantially influenced by reasoning and that their level of reasoning is entirely inferior to that of the individual. Finally, le Bon contends that crowds are prone to the imagination and they think in images, and that further the marvelous has always had some influence on crowds which is frequently linked to statesmen. Following this, le Bon turns his attention to the religious shape assumed by all the convictions of crowds. Le Bon argues that popular gods have never completely disappeared and that even atheism may take on a religious shape under the influence of crowds. Le Bon considers the religious shape of such historical occurrences as the Reformation, Saint Bartholomew, and the Terror following the French Revolution. Le Bon also considers the religious role of such great religions as Christianity, Islam, and Buddhism. The second "Book" of this book is entitled "The Opinions and Beliefs of Crowds". Here, le Bon begins by considering remote factors of the opinions and beliefs of crowds. Le Bon considers such factors as race, traditions, time, political and social institutions, and political and social institutions as they relate to instruction and education regarding the opinions and beliefs of crowds. Following this, le Bon turns his attention to the immediate factors of the opinions and beliefs of crowds. Le Bon considers such factors as images, words, and formulae, illusions, experience, and reason. Next, le Bon considers the leaders of crowds and their means of persuasion. Le Bon begins by arguing that there is an instinctive need of all crowds to obey a leader. Le Bon also considers various characteristics of such leaders. Further, le Bon considers the means of action of the leaders, which he classifies as affirmation, repetition, and contagion. Together these principles explain the actions of crowds under a leader. In addition, le Bon considers the prestige of a leader, arguing that a leader must possess a certain prestige. Le Bon defines prestige and argues that there are different kinds of prestige including acquired prestige and personal prestige, as well as showing how prestige is lost. Following this, le Bon considers limitations of the variability of the beliefs and opinions of crowds. Le Bon considers fixed beliefs of crowds, noting how they have formed, as well as the possibility of changeability of beliefs of crowds, arguing that beliefs of crowds have become more and more in flux and that further the beliefs of crowds tend towards indifference. The third "Book" of this book is entitled "The Classification and Description of the Different Kinds of Crowds". Le Bon begins by considering the classification of crowds into heterogeneous and homogeneous crowds. Le Bon argues that there are different races which constitute crowds and examines the effect of race and civilization in contrast to barbarism. Le Bon further argues that there are different kinds of homogeneous crowds including sects, castes, and classes. Following this, le Bon examines criminal crowds. Le Bon considers their psychology and the role of the unconscious. Le Bon further considers the role of crowds in the September massacre as well as other criminal crowds. Following this, le Bon considers criminal juries as crowds. Le Bon examines the role of juries arguing that they serve a useful purpose and should not be replaced by magistrates. Le Bon examines statistics on juries arguing that their decisions are often superior to those of experts or magistrates in that they are frequently more lenient and less prone to personal vendettas. Following this, le Bon considers electoral crowds. Le Bon points out some inferior points of democracy but notes that it also has some strong points as well. Le Bon notes the role of electoral crowds in the committees of the Revolution as well as the role of universal suffrage. Following this, le Bon ends by considering parliamentary assemblies, noting the roles of leaders and the progressive loss of liberties with the increase of state power. Le Bon ends by reflecting upon the rise and fall of civilizations and the passage into barbarism and relating this to his discussion of crowds.This book offers a classic study of the crowd psychology. It was an important book for many during the early half of the Twentieth century during a period when totalitarianisms were developing and in which crowds arose led by powerful leaders. This book continues to be important though for what it has to say about the role of the crowd and large groups of people. It is recommended to those who want to understand mass psychology and the role that crowds play in society and politics.