Alfred Levitt, secretary of the Soldiers, Sailors, and Marines Protective Association, yesterday emphatically denied that the organization was to be used as a "Red Guard" by the radicals when they started their contemplated revolution. He said he never had heard any of the members of the association discuss the formation of a "Red Guard" but admitted that many of them were radicals.
In the two instances given above, fear, suspicion, hatred, give rise in one case to a delusional system in the mind of an isolated individual, and in the other to the circulation of an unfounded rumor by men who in their right minds would, to say the least, carefully scrutinize the evidence for such a story before permitting it to be published. As several months have passed since the publication of this story and nothing more has appeared which would involve our returned service men in any such treasonable conspiracy, I think it is safe to say that this story, like many others circulated by radicals as well as by reactionaries during the unsettled months following the war, has its origin in the unconscious mechanisms of crowd-minded people. Every sort of crowd is prone to give credence to rumors of this nature, and to accuse all those who can not at once give uncritical acceptance to such tales of sympathy with the enemy. Later we shall have something to say about the delusional systems which appear to be common to the crowd-mind and the paranoiac. In this connection I am interested in pointing out only the psychological relation between what I might call the "conspiracy delusion" and unconscious hatred. Commonly the former is the "projection" of the latter.
One of the differences between these two forms of "projection" is the fact that the hatred of the crowd is commonly less "rationalized" than in paranoia--that is, less successfully disguised. Like the paranoiac, every crowd is potentially if not actually homicidal in its tendencies. But whereas with the paranoiac the murderous hostility remains for the greater part an unconscious "wish fancy," and it is the mechanisms which disguise it or serve as a defense against it which appear to consciousness, with the crowd the murder-wish will itself appear to consciousness whenever the unconscious can fabricate such defense mechanisms as will provide it with a fiction of moral justification. Consequently, it is this fiction of justification which the crowd-man must defend.