If in most of the phenomena of mass psychology the community is formed on the basis of emerging general emotional states and contributes to their regulation, then fashion also has an opposite, secondary effect on mass psychology, i.e. feedback law applies. Fashion creates a special kind of mass on the basis of the external similarity of people dressed, thinking or speaking in the same way, and due to this generates an emotional secondary connection between them. It must be emphasized that sometimes there is simply no common, unified emotional basis for the emergence of such a connection. In such a community there is no immediate “contagion” and no imitation caused by it. The community is created at a distance, “virtually”, but in reality it is set by a purely external similarity of people who suddenly find themselves together, when they, as it were by chance, turn out to be outwardly similar. This is not a crowd, but rather an “unassembled public” from an audience of readers of fashion magazines, which can become a crowd and act according to its laws on the basis of not internal, but external unity, being together. Then, turning into a contact community, it reveals now a secondary mass nature.
Consider an example from the fashion of the relatively recent past, given in L. Orlova’s book “The ABC of Fashion”: like-minded people, easily united in groups, companies on the principle of “ours with ours”. Although more often than not, apart from the same approach to clothing and the opportunity to purchase a fashionable novelty, nothing more united them.” Olshansky disagrees with the latter statement and says that they were united by a sense of community “we”, which included not only “trousers”, but also a common age, and “a common attitude towards these pants.” The hero of the novel by the German writer W. Plenzdorf “The New Sufferings of Young V.” explained: “Jeans should be properly worn. And then they are stretched and they themselves do not understand what they have on their thighs. I can’t stand it when some twenty-five-year-old bastard squeezes his hams into his jeans, squeezes his hams into his jeans, and even tightens them around the waist. It’s the finish line. Jeans – hip pants! This means they must be narrow and held just by friction…. At twenty-five years old, you can’t understand this anymore …. In general, jeans are the whole person, not just pants. So, having become the subject of teenage fashion, jeans have created a special mass of “jeans” with their own special philosophy (hippies, punks, etc.), worldview, with their complex relationships and their special emotional community.
Rightly noted: a person dressed in the same style as us usually immediately becomes emotionally closer and more understandable to us. The mere fact that he likes the same things that we do gives us the illusion that we think and perceive the world in the same way. Moreover: that we should behave in the same way, dressed in the same way.
The most striking example of this kind is a military uniform (the author draws a parallel between fashionably dressed people and the military from the position of the sameness inherent in their appearance, but urges not to confuse fashionable and specialized clothing, in our case, a military uniform). Ultimately, the difference between a partisan detachment and an equal-sized unit of the regular army is not too great. Moreover, in terms of the effectiveness of actions, inflicting losses on the enemy, this difference can even be in favor of the partisan detachment. Even Napoleon, faced with the Spanish guerrilla war, the guerrilla, admitted that it was almost impossible to win a military victory in a country where every stone shoots. This was later confirmed by Russian partisans in the Patriotic Wars of 1812 and 1941-45. Combat operations are based on considerable individual freedom of the guerrillas. Unlike them, the soldiers of any regular army do not act according to circumstances, but according to orders. Their personal freedom was taken away, and their individual, personal qualities were initially leveled with the help of the forced “fashionable” mass uniform uniform as well.
Thus, one of the basic, historically developed conditions for the socio-psychological “transformation” of recruits into a combat unit is their de-individuation, which is achieved by coercive means – for example, the same haircut, clothes. It is believed that only this is capable of forming those emotional states that are commonly called “combat fraternity” and “a sense of camaraderie”. From this we can conclude that external sameness contributes to internal sameness. Even Freud Z., exploring the army as an “artificial mass”, noted that this greatly facilitates the solution of the difficult tasks of the “fathers-commanders” in training and educating soldiers, in turning random recruits into a regular army.