must be thrilling enough to excite the listener yet vague enough to allow "the frustrated to... hear the echo of their own musings in the impassioned double talk". Hoffer quotes Nazi propagandist Joseph Goebbels: "a sharp sword must always stand behind propaganda if it is to be really effective". The urge to proselytize comes not from a deeply held belief in the truth of doctrine but from an urge of the fanatic to "strengthen his own faith by converting others". Successful mass movements need not believe in a god, but they must believe in a devil. Hatred unifies the true believers, and "the ideal devil is a foreigner" attributed with nearly supernatural powers of evil. For example, Hitler described Jews as foreign interlopers and moreover an ephemeral Jewishness, alleged to taint the German soul, was as vehemently condemned as were flesh-and-blood Jews. The hatred of a true believer is actually a disguised self-loathing, as with the condemnation of capitalism by socialists while Russia under the Bolsheviks saw more intensive monopolization of the economy than any other nation in history. Without a devil to hate, mass movements often falter (for example, Chiang Kai-shek effectively led millions of Chinese during the Japanese occupation of the 1930s and the 1940s but quickly fell out of favor once the Japanese were defeated). Fanaticism is encouraged in mass movements. Hoffer argues that "the fanatic is perpetually incomplete and insecure" and thus uses uncompromising action and personal sacrifice to give meaning to his life. Part 4. Beginning and End Hoffer identifies three main personality types as the leaders of mass movements, "men of words", "fanatics", and "practical men of action". No person falls exclusively into one category, and their predominant quality may shift over time. Mass movements begin with "men of words" or "fault-finding intellectuals" such as clergy, journalists, academics, and students who condemn the established social order (such as Trotsky, Mohammed, and Lenin). The men of words feel unjustly excluded from or mocked and oppressed by the existing powers in society, and they relentlessly criticize or denigrate present institutions. Invariably speaking out in the name of disadvantaged commoners, the man of words is actually motivated by a deep personal grievance. The man of words relentlessly attempts to "discredit the prevailing creeds" and creates a "hunger for faith" which is then fed by "doctrines and slogans of the new faith". A cadre of devotees gradually develops