So I think this is a legitimate concern, often acceptance of a label leads to better behavior through the process of reappropriaatinon. An academic article, "The Reappropriation of Stigmatizing Labels: Implications for Social Identity" describes the process:
Given that to appropriate means “to take possession of or make use of exclusively for oneself,” we consider reappropriate to mean to take possession for oneself that which was once possessed by another, and we use it to refer to the phenomenon whereby a stigmatized group revalues an externally imposed negative label by selfconsciously referring to itself in terms of that label. Instead of passively accepting the negative connotative meanings of the label, the speaker above rejected those damaging meanings and through reappropriation imbued the label with positive connotations. By reappropriating this negative label, he sought to renegotiate the meaning of the word, changing it from something hurtful to something empowering. His actions imply two assumptions that are critical to reappropriation. First, names are powerful, and second, the meanings of names are subject to change and can be negotiated and renegotiated.
It's probably obvious why reappropriation or a label is appealing to members of a stigmatized class of persons:
Stigma, according to Goffman, is an attribute that discredits and reduces the person “from a whole and usual person to a tainted, discounted one” (Goffman, 1963, p. 3). Social stigma links a negatively valued attribute to a social identity or group membership. Stigma is said to exist when individuals “possess (or are believed to possess) some attribute, or characteristic, that conveys a social identity that is devalued in a particular social context”.
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Being stigmatized carries with it a number of burdens. First and foremost, stigmatized persons are disadvantaged in terms of opportunities they are afforded and the outcomes that they achieve. Overt and covert prejudice and discrimination can deny the stigmatized entry into elite stations in life, from education to jobs to housing.
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Stigma, like categorization (Wittenbrink, Judd & Park, 2001) and stereotype threat (Steele & Aronson, 1995), is context-dependent (Crocker, Major & Steele, 1998). Thus, an individual may be stigmatized in one context but not in another context. In different cultures and in different times, groups such as the overweight or gays have not been burdened with stigma. Instead, these features are or were considered normal, or, in some cases, desirable (Archer, 1985). Intellectual ambition may be lauded in one context (e.g. classroom) but derided in another context (e.g. fraternity) or by another group (e.g. disadvantaged inner city youths). It is the variability of stigma that intrigues us. It suggests that what is considered stigmatizing is socially constructed and, in the end, malleable. In the case of stereotype threat, a social category label takes on negative connotations within a particular context. One approach to decreasing stereotype threat, and thereby to reduce the potentially performance-constraining effects of stigma, is to frame the task as non-diagnostic of underlying ability (Steele & Aronson, 1995). An alternative approach, which is the focus of this chapter, is to transform the connotative meaning of the traits that are linked to the social category, revaluing them positively. Reappropriation, typically in the form of self-labeling, is one strategy that attempts to revalue social identities. Reappropriation and other socially creative strategies are possible because of the situational, socially constructed, and thus malleable nature of stigma.
How and why reappropriation?
Where “queer” had connoted undesirable abnormality, by the fact that it is used by the group to refer to itself, it comes to connote pride in the groups’ unique characteristics. Where before it referred to despised distinctiveness, it now refers to celebrated distinctiveness. Reappropriation allows the label’s seemingly stable meaning to be open to negotiation. In addition, the defiant act of reappropriation may attack the negative evaluations of the denoted group. By refusing to perceive “queer” as demeaning, in-group members make it more difficult for out-group members to gain recognition for their own display of superiority, thereby undermining one of the functions of prejudice (Fein & Spencer, 1997). The ability of reappropriation to deprive outgroup members of a linguistic weapon is nicely exemplified in an episode of The Simpsons. In this episode, Homer becomes angry with a gay character for using the word queer to describe himself, yelling “And another thing. You can’t use the word queer... that is ourword for you.” This example emphasizes that implicit in the concept of reappropriation is the idea that language is an ongoing process of negotiation, a power struggle over the connotative meaning of symbolic referents. As such, self-labeling can serve to diffuse the negative connotations of the word. Further, by reclaiming names formerly soaked in derision, an individual exerts his or her agency and proclaims his or her rejection of the presumed moral order.
In successful reappropriation, an alternative vision is presented that does not necessarily change the underlying denotative meaning of a concept but transforms the connotative evaluative implications. In the case of “queer,” reappropriation implies that deviance or abnormality is itself not necessarily a bad thing, thereby promoting a celebration of diversity. Through reappropriation, the implication of distinctiveness in the term “queer” was not disputed or challenged, but rather the evaluative meaning that it connoted was transformed. Via reappropriation, the group asserts that it is still unique, or exceptional, but that exceptionality is positively valued. The distinctiveness of the group and the label is maintained, but it is simply the negativity that is challenged.
The rest of the article details a model of misappropriation. But yes, there is a very real danger to labels, both in people self-identifying strongly with a label and possibly the normalizing of certain behaviors via reappropriation of the label. Those are the natural consequences of labels. But, they are not necessarily bad consequences, particularly when the label has been overly stigmatized and the reappropriation of the term allows the label to reflect more truthful connotations as part of a larger cultural re-evaluation of the stigma, as well as allowing the stigmatized group to reintegrate themselves into a society that is seeking to exclude or subjugate them.
But don't sociopaths deserve their stigma? If you look at the core personality traits of a sociopath, they are not necessarily negative, but neutral or even positive -- charm, confidence, fearlessness, etc. As the article mentions:
Traits often take on different connotative meanings when placed in the context of the in-group versus the out-group. For example, intelligence when describing Jews (when they are an out-group) may be interpreted negatively as conniving. With regard to group-based evaluations (Brewer, 1979), loyal may be considered positively when describing the in-group, but take on negative connotations, such as clannish or exclusionary, when describing the out-group. Galinsky and Moskowitz (2000) presented traits in the context of the in-group and the outgroup and asked participants to rate the favorability of each trait (cf.Esses & Zanna, 1995). Traits were rated less favorably in the context of the out-group, even when the assignment of traits did not differ.
