(1968)
http://archive.org/details/erichofferameric00tomk
Author: Tomkins, Calvin, 1925-
Subject: Hoffer, Eric; Hoffer, Eric (1902-1983); Aphorisms and apothegms; Aphorismes et apophtegmes
Publisher: New York, Dutton
此書賀佛爾傳及True Believer (1951) 群眾運動---香港的今日世界有合訂本.1972第2刷Author: Tomkins, Calvin, 1925-
Subject: Hoffer, Eric; Hoffer, Eric (1902-1983); Aphorisms and apothegms; Aphorismes et apophtegmes
Publisher: New York, Dutton
Eric Hoffer: an American odyssey (1968)一開始就講那場1967年的訪談
"Eric Hoffer: The
Passionate State of Mind" with Eric Sevareid, September 19, 1967
(rebroadcast on November 14, due to popular demand).
那些為我們所獨有的，使我們
覺得自己有價值的感覺，
常只是電光石火的
一瞬。要是我們不懂得如何
抓住和品嚐這一瞬，
我們便沒有
生長，也沒有興奮。
http://en.wikipedia.org/wiki/Eric_Hoffer
Eric Hoffer (July 25, 1902 – May 21, 1983) was an American social writer. He was the author of ten books and was awarded the Presidential Medal of Freedom in February 1983. His first book, The True Believer, published in 1951, was widely recognized as a classic, receiving critical acclaim from both scholars and laymen,[1] although Hoffer believed that his book The Ordeal of Change was his finest work.[2] In 2001, the Eric Hoffer Award was established in his honor with permission granted by the Eric Hoffer Estate in 2005.
On the nature and origins of mass movements
Hoffer believed that self-esteem was of central importance to psychological well-being. He focused on what he viewed as the consequences of a lack of self-esteem. Concerned about the rise of totalitarian governments, especially those of Adolf Hitler and Joseph Stalin, he tried to find the roots of these "madhouses" in human psychology. He postulated that fanaticism and self-righteousness are rooted in self-hatred, self-doubt, and insecurity. In The True Believer (1951) he claimed that a passionate obsession with the outside world or the private lives of others was an attempt to compensate for a lack of meaning in one's own life. The book discusses religious and political mass movements, and extensive discussions of Islam and Christianity. A core principle in the book is Hoffer's assertion that mass movements are interchangeable: fanatical Nazis became fanatical Communists, fanatical Communists became fanatical anti-Communists, and Saul, persecutor of Christians, became Paul, a fanatical Christian. For the "true believer", substance is less important than being part of a movement.Hoffer's work was non-Freudian, at a time when much of American psychology was informed by the Freudian paradigm. Hoffer appeared on public television in 1964 and then in two one-hour conversations on CBS with Eric Sevareid in the late 1960s.
「現在我們知道，夢想一旦成真，可能會轉成惡夢。矛盾的是：我們知道故事的結局，但對未來卻全被蒙蔽。字跡就在牆上，人人可看，但沒有人找到解讀之鑰。」
賀佛爾（Eric Hoffer,1902-1982）講的一段話。這位當代哲人，一輩子自食其力，當過散工、淘金工人、伐木工人，最後在舊金山碼頭，出賣自己的勞力過活。他沒上過學，一切知識靠自學、思考而得。一輩子愛讀書，就連租房子也要選在圖書館附近。他的《群眾運動》（The True Believer，或譯為《真實信徒》、《狂熱份子》）堪稱政治思想名著。這段話，出自他的另一本小書《人生反思錄》。
這一夜，讀到這段話，想到「228」，60餘年家國。「看到鼠輩依然橫行，可見船還沒沈，倒也可喜。」賀佛爾另一句讓人苦笑的名言，一時只好如此阿Q自解，卻無論如何，心知事情還沒了結——有些事不是立塊碑、蓋個紀念館，用錢就可以補償解決的！
傅月庵 補充一下：The True Believer出版於1951年。在台灣至少有三個譯本。水牛版的《真實信徒》，1960年代由早夭的王尚義譯成；今日世界版《群眾運動》，由且文翻譯，1970年代與《賀佛爾傳》同刊，當是流傳最廣的版本；新世紀2005年立緒版的《狂熱份子》，由梁永安翻譯，則是相對完整的譯本。
