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From Eric Hoffer's "The True Believer" - 1951:

Thus the differences between the conservative and the radical seem to spring mainly from their attitude toward the future. Fear of the future causes us to lean against and cling to the present, while faith in the future renders us receptive to change. Both the rich and the poor, the strong and the weak, they who have achieved much or little can be afraid of the future. When the present seems so perfect that the most we can expect is its even continuation in the future, change can only mean deterioration. Hence men of outstanding achievement and those who live full, happy lives usually set their faces against drastic innovation. ...

In a modern society people can live without hope only when kept dazed and out of breath by incessant hustling. The despair brought by unemployment comes not only from the threat of destitution, but from the sudden view of a vast nothingness ahead. The unemployed are more likely to follow the peddlers of hope than the handers-out of relief. ...

When our individual interests and prospects do not seem worth living for, we are in desperate need of something apart from us to live for. All forms of dedication, devotion, loyalty and self-surrender are in essence a desperate clinging to something which might give worth and meaning to our futile, spoiled lives. Hence the embracing of a substitute will necessarily be passionate and extreme. We can have qualified confidence in ourselves, but the faith we have in our nation, religion, race or holy cause has to be extravagant and uncompromising. A substitute embraced in moderation cannot supplant and efface the self we want to forget. We cannot be sure that we have something worth living for unless we are ready to die for it. This readiness to die is evidence to ourselves and others that what we had to take as a substitute for an irrevocably missed or spoiled first choice is indeed the best there every was."

From "The Ordeal of Change" - 1976:

In the chemistry of the soul, a substitute is almost always explosive if for no other reason than that we can never have enough of it. We can never have enough of that which we really do not want. What we want is justified self-confidence and self-esteem. If we cannot have the originals, we can never have enough of the substitutes. We can be satisfied with moderate confidence in ourselves and with a moderately good opinion of ourselves but the faith we have in a holy cause has to be extravagant and uncompromising, and the pride we derive from an identification with a nation, race, leader, or party is extreme and overbearing. The fact that a substitute can never become an organic part of ourselves makes our holding on to it passionate and intolerant.

To sum up: When a population undergoing drastic change is without abundant opportunities for individual action and self advancement, it develops a hunger for faith, pride, and unity. It becomes receptive to all manner of proselytizing, and is eager to throw itself into collective undertakings which aim at 'showing the world.' In other words, drastic change, under certain conditions, creates a proclivity for fanatical attitudes, united action, and spectacular manifestations of flouting and defiance; it creates an atmosphere of revolution. We are usually told that revolutions are set in motion to realize radical changes. Actually, it is drastic change which sets the stage for revolution. The revolutionary mood and temper are generated by the irritations, difficulties, hungers, and frustrations inherent in the realization of drastic change. Where things have not changed at all, there is the least likelihood of revolution. And speaking of power ...

Even in the freest society power is charged with the impulse to turn men into precise, predictable automata. When watching men of power in action it must be always kept in mind that, whether they know it or not, their main purpose is the elimination or neutralization of the independent individual - the independent voter, consumer, worker, owner, thinker - and that every device they employ aims at turning man into a manipulatable 'animated instrument,' which is Aristotle's definition of a slave.

On the other hand, every device employed to bolster individual freedom must have as its chief purpose the impairment of the absoluteness of power. The indications are that such an impairment is brought about not by strengthening the individual and pitting him against the possessors of power, but by distributing and diversifying power and pitting one category or unit of power against the other. Where power is one, the defeated individual, however strong and resourceful, can have no refuge and no recourse.