First, the transition from classical liberalism (liberals are/were people who want(ed) to limit the power of government over individuals) to modern liberalism (liberals are people who want to increase the power of government over individuals) and beyond (socialism and Marxism) is the product of the misunderstanding or misrepresentation of English liberalism by French philosophes (intellectuals) filtering it through their quite different intellectual tradition.
Second, that transition carried to its logical conclusion is the totalitarian democracy we not only saw in Revolutionary France, but is reflected in present day “woke” democracy.
Totalitarianism of the Left, when resorting to force, does so in the conviction that force is used only in order to quicken the pace of man’s progress to perfection and social harmony: It is thus legitimate to use the term democracy in reference to totalitarianism of the Left. The term could not be applied to totalitarianism of the Right.
Modern communism is much more than distributive socialism. It advocates “an exclusive social pattern based on an equal and complete satisfaction of human needs as a program of immediate political action.”
That imagined repose is another name for the security offered by a prison, and the longing for it may in a sense be an expression of cowardice and laziness, or the inability to face the fact that life is a perpetual and never resolved crisis (p. 255).
The object of Talmon’s book is to examine the three stages through which the social ideals of the eighteenth century were transformed-on one side-into totalitarian democracy.
According to Hoffer, “a movement is pioneered by  men of words,  materialized by fanatics, and  consolidated by men of action.” (p 147 of The True Believer
Two other works exemplify what Talmon has in mind.
First, Eric Hoffer’s The True Believer, also published in 1951, maintains that extremist cultural movements occur when large numbers of lost souls who think that their own individual lives are worthless join a movement demanding radical change.
What motivates them is the desire to escape from the self, not a realization of the self.
“A mass movement attracts and holds a following not because it can satisfy the desire for self-advancement, but because it can satisfy the passion for self-renunciation” (p. 21).
The resentment of the weak does not spring from any specific injustice but from the sense of their inadequacy. The resulting self-loathing produces serious social disruption.