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Dating back at least 2,000 years, the great person theory of leadership (GPTL) is one of the cornerstones of traditional academic and lay understandings of leadership. This is because it provides a straightforward answer to the question, “Are leaders born or made?” Answering that great leaders are “born,” the GPTL suggests that these leaders are superior to other people by virtue of their possession of innate intellectual and social characteristics. In short, leaders are simply people who have “the right stuff.”

This stuff is commonly conceptualized in terms of distinctive personality traits that are believed to make those who possess them inherently more adept at directing, managing, and inspiring others than lesser mortals. Either implicitly or explicitly, these leaders are typically assumed to be men, which is why the theory is also often referred to as the “great man theory of leadership.” Different analyses place emphasis on the importance of different traits, but these typically relate to qualities such as intelligence, decisiveness, insight, imagination, and charisma.

This entry examines the origins of the GPTL and some of its empirical and practical limitations. It also looks at how the theory has been refined over time and at some of the ways in which it has been challenged. A key point is that while the empirical validity of the theory is highly suspect, this has not stopped it from being enormously influential.

Historical Context

The origins of the GPTL are often traced to Plato's Republic. Written in 380 BCE, the Republic presented ideas on leadership in the form of a tutorial in which the student (Adeimantus) learns from the master (Socrates) that only a rare class of philosopher–ruler is innately fit to lead the uneducated and brutish majority and that, without such leaders, democracy is in peril. For Socrates, the key characteristics of such a ruler quickness in learning, a good memory, courage, and breadth of vision. Important, too, is that the person needs to be gifted physically as well as mentally.

Although embryonic, Plato's analysis set the stage for the large body of subsequent leadership research that focused attention on the psychology of the individual and argued that leaders' distinctive and exceptional qualities mark them out as qualified not only for responsibility and high office but also for universal admiration and respect. Particularly important in this respect were Thomas Carlyle's 1840 lectures titled “Heroes and Hero Worship,” which argued that the history of civilization is effectively the history of the great men whose leadership made civilization possible.

Examining the historical trajectory of such ideas, there is a clear lineage that progresses from John Stuart Mill's notion of the genius whose pleasures are of a higher order than the animalistic gratifications of the majority, through Friedrich Nietzsche's “superman” who would let nothing stop him from satisfying his appetites, to Gustave Le Bon's notion of the hypnotic crowd leader.

These ideas were carried into the 20th century by Max Weber—in particular through his writings on the historical significance of charismatic leaders who possess superhuman powers not accessible to the ordinary person. Weber argued that such people—and only such people—have the capacity to deliver enlightenment and salvation to the masses. This analysis became less popular in the wake of World War II, after people had become terrifyingly familiar with the capacity for charismatic dictators to deliver the very opposite. Nevertheless, the idea of charismatic leadership has recently been rehabilitated and revitalized by James McGregor Burns, whose work focuses on the special properties of an individual that allow him or her to articulate a vision that inspires large-scale group action and transformation.

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