ANDREW M. LOBACZEWSKI
Scientists living under an oppressive regime decide to clinically study the founders and supporters of evil regimes to determine what common factor is at play in the rise and propagation of man's inhumanity to man.
Human relationships are plagued by fear. This cycle all too often begins in our first relationship with our parents. Too self-absorbed to recognize what their child truly requires of them, many parents betray their own child's weakness and dependency on his caregivers - his emotional need for comfort, security, trust, and the loving acceptance of those closest to him. Having missed out on these important periods of growth, this boy, now a parent himself, may come to feel threatened by the emotional needs of his own child, becoming dependent on his own children and spouse to provide what he never had. The vicious cycle spirals on, and in turn, his own children learn to stifle their needs, deny their own feelings, and live as hollow reflections of the needs of their father. When a child must meet the emotional needs of a parent, and not the other way around, the parent-child relationship is inverted. Stephanie Donaldson-Pressman and Robert Pressman call this the 'narcissistic family dynamic', and the problems it causes are directly relevant to the vast geopolitical problems the world currently faces.Additional narcissism resources
Such children, like their parents, seek some source of comfort, some sense of security, but not knowing where to look and what to look out for, they often find it in all the wrong places: their own children, their lovers, their work, some religious or political cause. As much as they may deny it, they are motivated by the very fears they experienced as children - afraid of being alone, not belonging, uncertain, unloved, confused, abandoned. They find shelter from the pain in some literal or symbolic arms of embrace, yet it is incomplete in some way, like the 'security' of a sinking ship or of a castle built on foundations of sand. Not wanting to let go, and face that pain again, they shore up their defenses - a rallying of troops to give 'the people', their own fragmented personalities, a sense of security. But such a cover-up is built upon and dependent on lies, things half-seen through the lens of denied and distorted emotion. We may be denying that we are in a relationship with a psychopath, someone who, despite the abuse and mental torture they subject us to, offers us some sense of comfort and stability in life. Or we may deny our own betrayal of our loved ones' emotional needs: the child we criticize and deform according to our own twisted ideals or the lover we demand to be someone they are not.
I find it fascinating how these dynamics of a single human soul mirror so well the delusions of the many. Just as we rally our mental forces to hold onto that equilibrium we desperately fear losing, we rally our military forces to protect us from enemies that do not exist, covering up problems at home that dwarf those projected 'out there'. How does this come to be? So far in this series, I've described psychopaths - individuals devoid of conscience, incapable of remorse, and hungry for power - and their infiltration of corporations and politics - two seats of power in the modern era.
Manipulating mass emotion, particularly fear, is their modus operandi. It's commonly said that politicians exploit fear, but what is missing from this truism is an understanding of exactly what motivates them to do so, why they're so good at it, and the extent to which they go about doing so. Psychopaths understand human behavior, often better than we understand ourselves. In the last article I quoted a diagnosed psychopath, Sam Vaknin, describing how he used emotional abuse and insults to break down his victims. It was just one example of the special psychological knowledge possessed by psychopaths, refined after a lifetime of observing and interacting with 'others' whose foreign emotional reactions strike them as so comical and ridiculous. When this special knowledge is translated onto the global stage, you get geopolitics and all the propaganda and lies that accompany it.
Ponerology 101: The Truth Behind the War on Terror
It's probably the weirdest puzzle in philosophy: do humans really have free will? (Spoiler alert: I won't be resolving the matter here.) It certainly feels as if we do: at the supermarket, as I reach for some cheddar, it's surely up to me to suddenly change plans and go for wensleydale instead. Yet this seems to violate the laws of science: everything that happens, including in our brains, is caused by earlier events, which are caused by earlier ones, and so on, all the way back to the start of time. There's no room for spontaneous choice, cheese-related or otherwise. The problem has big implications: if we don't have free will, for example, does that mean we shouldn't punish murderers? So it was unnerving to learn about a study suggesting people's beliefs on the subject change when they're tired, sexually aroused or need to urinate. All three conditions, the psychologists Roy Baumeister and Michael Ent concluded, make us less likely to believe free will's real.It's good to keep in mind that there are big holes in hard determinism and the materialistic worldview. It flies in the face of common sense, as philosopher Thomas Nagel has stated in his book Mind and Cosmos. Still it seems that our free will is somehow limited. Recent cognitive science studies have shed light on this topic and improved the understanding of how our mind works.
"So we beat on, boats against the current, borne back ceaselessly into the past."What's afforded this passage such staying power is not only its haunting poetry, but the worldview it expresses - however hard we may try to reinvent ourselves, we're doomed to remain captives of our pasts. Another celebrated author, William Faulkner, put it this way:
"The past is never dead. It's not even past."Eugene O'Neill penned these words:
"There is no present or future, only the past, happening over and over again, now."Throughout its history, many in the field of psychotherapy have been similarly pessimistic about people's ability to liberate themselves from the past. It can even be argued that most modern cognitive-behavioral approaches are based on the assumption that, at best, therapists can only incrementally create new emotional and behavioral habits that work around - but don't actually transform - the deep-seated emotional programming that causes clients' most visceral distress. This way of thinking, however, doesn't reflect our current understanding of how memory functions, nor do the therapeutic approaches that aim simply to manage or circumvent entrenched emotions, beliefs, and behaviors rooted in painful past experiences.