AN UNDERSTANDING OF THE FUNDAMENTALS OF PUBLIC MOTIVATION IS NECESSARY TO THE WORK OF THE PUBLIC RELATIONS COUNSEL
Before defining the fundamental motivations of society, let me mention those outward signs on which psychologists base their study of conditions.
Psychological habits, or as Mr. Lippmann calls them, “stereotypes,” are shorthand by which human effort is minimized. They are so clearly and commonly understood that every one will immediately respond to the mention of a stereotype within his personal experience. The words “capitalist” or “boy scout” bring out definite images to the hearer. These images are more comprehensible than detailed descriptions. Chorus girl, woman lawyer, politician, detective, financier are clean-cut concepts and capable of definition. We all have stereotypes which minimize not only our thinking habits but also the ordinary routine of life.
Mr. Lippmann finds that the stereotypes at the
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 center of the code by which various sections of the public live “largely determine what group of facts we shall see and in what light we shall see them.” That is why, he says, “with the best will in the world, the news policy of a journal tends to support its editorial policy, why a capitalist sees one set of facts and certain aspects of human nature—literally sees them; his socialist opponent another set and other aspects, and why each regards the other as unreasonable or perverse, when the real difference between them is a difference of perception. That difference is imposed by the difference between the capitalist and socialist pattern of stereotypes. ‘There are no classes in America,’ writes an American editor. ‘The history of all hitherto existing society is the history of class struggles,’ says the Communist Manifesto. If you have the editor’s pattern in your mind, you will see vividly the facts that confirm it, vaguely and ineffectively those that contradict. If you have the communist pattern, you will not only look for different things, but you will see with a totally different emphasis what you and the editor happen to see in common.”
The stereotype is the basis of a large part of the work of the public relations counsel. Let us try to inquire where the stereotype originates—why it is so influential and why from a practical standpoint it is so tremendously difficult to
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 affect or change stereotypes or to attempt to substitute one set of stereotypes for another.
Mr. Martin attempts to answer questions such as these in his volume on “The Behavior of Crowds.” By “crowds” Mr. Martin does not mean merely a physical aggregation of a number of persons. To Mr. Martin the crowd is rather a state of mind, “the peculiar mental condition which sometimes occurs when people think and act together, either immediately where the members of the group are present and in close contact, or remotely, as when they affect one another in a certain way through the medium of an organization, a party or sect, the press, etc.”
Motives of social behavior are based on individual instincts. Individual instincts, on the other hand, must yield to group needs. Mr. Martin pictures society as an aggregation of people who have sacrificed individual freedom in order to remain within the group. This sacrifice of freedom on the part of individuals in the groups leads its members to resist all efforts at fundamental changes in the group code. Because all have made certain sacrifices, reasons are developed why such sacrifices must be insisted upon at all times. The “logic-proof” compartment is the result of this unwillingness to accept changes.
“What has been so painstakingly built up is not to be lightly destroyed. Each group, therefore,
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 within itself, considers its own standards ultimate and indisputable, and tends to dismiss all contrary or different standards as indefensible.
“Even an honest, critical understanding of the demands of the opposing crowd is discouraged, possibly because it is rightly felt that the critical habit of mind is as destructive of one crowd-complex as the other, and the old crowd prefers to remain intact and die in the last ditch rather than risk dissolution, even with the promise of averting a revolution. Hence the Romans were willing to believe that the Christians worshiped the head of an ass. The medieval Catholics, even at Leo’s court, failed to grasp the meaning of the outbreak in North Germany. Thousands saw in the reformation only the alleged fact that the monk Luther wanted to marry a wife....”14
The main satisfaction, Mr. Martin thinks, which the individual derives from his group association is the satisfaction of his vanity through the creation of an enlarged self-importance.
The Freudian theories upon which Mr. Martin relies very largely for his argument lead to the conclusion that what Mr. Henry Watterson has said of the suppression of news applies equally to the suppression of individual desire. Neither will suppress. With the normal person,
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 the result of this social suppression is to produce an individual who conforms with sufficient closeness to the standards of his group to enable him to remain comfortably within it.
The tendency, however, of the instincts and desires which are thus ruled out of conduct is somehow or other, when the conditions are favorable, to seek some avenue of release and satisfaction. To the individual most of these avenues of release are closed. He cannot, for example, indulge his instinct of pugnacity without running foul of the law. The only release which the individual can have is one which commands, however briefly, the approval of his fellows. That is why Mr. Martin calls crowd psychology and crowd activity “the result of forces hidden in a personal and unconscious psyche of the members of the crowd, forces which are merely released by social gatherings of a certain sort.” The crowd enables the individual to express himself according to his desire and without restraint.
He says further, “Every crowd ‘boosts for’ itself, gives itself airs, speaks with oracular finality, regards itself as morally superior, and will, so far as it has the power, lord it over every one. Notice how each group and section in society, so far as it permits itself to think as crowd, claims to be ‘the people.’”
As an illustration of the boosting principle Mr.
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 Martin points out the readiness of most groups to enter upon conflict of one kind or another with opposing groups. “Nothing so easily catches general attention and grips a crowd as a contest of any kind,” he says. “The crowd unconsciously identifies its members with one or the other competitor. Success enables the winning crowd to ‘crow over’ the losers. Such an action becomes symbolical, and is utilized by the ego to enhance its feeling of importance. In society this egoism tends to take the form of the desire for dominance.” According to Mr. Martin, that is why “... whenever any attempt is being made to secure recruits for a movement or a point of view the leaders intuitively assume and reiterate the certainty of ultimate victory.”
Two points which Mr. Martin makes seem to me most important. In the first place, Mr. Martin points out with absolute justice that the crowd-mind is by no means limited to the ignorant. “Any class,” he says, “may behave and think as a crowd—in fact, it usually does so in so far as its class interests are concerned.” Neither is the crowd-mind to be found only when there is a physical agglomeration of people. This fact is important to an understanding of the problems of the public relations counsel, because he must bear in mind always that the readers of advertisements, the recipients of letters,
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 the solitary listener at a radio speech, the reader of the morning newspapers are mysteriously part of the crowd-mind.
When Bergson came to America about a decade ago, men and women flocked to his classes, both the French and the English sessions. It was obvious to the observer that numbers of disciples who conscientiously attended the full course of lectures understood almost nothing of what was being said. Their behavior was an instance of the crowd-mind.
Everybody read “Main Street.” Each reader in his own study tried to react as a crowd-mind. T............