The morality of sociopaths, clueless, and losers

I have forgotten how I got linked to this (sorry twitter people or emailers!), but it is a further explanation of the Gervais Principle, previously discussed on this blog, in which the author discusses the relative roles of the losers, the clueless, and the sociopaths in a modern work environment. The author, Venkatesh Rao, makes clear that he is not necessarily talking about clinically diagnosed sociopaths, but the way he defines them does share a lot of overlap with at least a certain subset of clinically diagnosable sociopaths:

I originally characterized “sociopath” as will-to-power people. Let me add a few more characteristics.

First, sociopaths are driven by unsentimental observation of external realities, no matter how unpleasant. Second, they use the information they acquire through reality-grounding in skilled ways. Third, their distrust of subsuming communities and groups leads them to adopt personal moralities. Whether good or evil, the morality of a sociopath is something he or she takes responsibility for.

Finally, and most importantly, sociopaths do not seek legitimacy for their private morality from the group, justify it, or apologize for it. They may attempt to evade the consequences of their behavior. In fact their personal morality may legitimize such evasion.  Equally, they may, out of realistic and pragmatic assessments, allow themselves to be subject to codified group morality (such as a legal or religious system), that they privately disagree with. So they might accept consequences they feel they do not deserve, because they assess attempts at rebellion to be futile. But in all cases, they reserve for themselves the right to make all moral judgments. Their private morality is not, in their view, a matter for external democractic judgment.

So yes, this entire edifice I am constructing is a determinedly amoral one. Hitler would count as a sociopath in this sense, but so would Gandhi and Martin Luther King.

In all this, the source of the personality of this archetype is distrust of the group, so I am sticking to the word “sociopath” in this amoral sense. The fact that many readers have automatically conflated the word “sociopath” with “evil” in fact reflects the demonizing tendencies of loser/clueless group morality. The characteristic of these group moralities is automatic distrust of alternative individual moralities. The distrust directed at the sociopath though, is reactionary rather than informed.

It then goes on to contrast this group, characterized by the members' personal morality, with the clueless and the losers:

The key here is that the clueless and losers often externalize their moral sense, into some sort of collectively (and ritually) adopted code, thereby abdicating responsibility for the moral dimension of their actions entirely. You don’t have to think about the morality of what you do if you can just appeal to some code (religious texts are the main kind, but there are others, such as Hippie or Joe the Plumber codes). The morality that they defer to is always a codified communal version of the views of some charismatic sociopath, but it is the abdication of responsibility, as a group, by the clueless and losers, that amplifies the impact of both the Hitlers and Gandhis of the world. Without this group dynamic, Hitler would have been a random local psycho, perhaps serial-killing a dozen people. Gandhi might have been no more than a friendly neighborhood do-gooder.

Which implies, by the way, that organized religion is incompatible with sociopathy.

This entire view can be disturbing to some of you, so take a step back here. What do you fear most?An evil group or an evil person? Read Shirley Jackson’s thoroughly scary story of group insanity, The Lottery. Watch Children of the Corn. Would you rather live in a town where there is a sole vampire terrorizing the population, or be the sole non-zombie in a town that has gone all-zombie? Ask yourself, who scares you more — Hitler or the mindless army he inspired? Would you prefer the tyranny of a dictator or the tyranny of an illiberal democracy, where a mob tramples over individuals? Dictators can be overthrown. Can an evil group culture be as easily displaced?


I don’t want to offer flippant and easy solutions to these age-old moral conundrums. I just want to point out to those who are equating “sociopath” with “evil” (modulo any semantic confusion) that morality needs to be looked at in more complex ways.

The Gervais Principle (part 3)

A reader sent me a link to the latest edition of the Gervais Principle. From the reader:

Have you read the final installment of the Gervais Principle? You mentioned the previous installments in older posts, but the last section is much more insightful and relevant to sociopaths than the previous ones. 

Venkat basically describes sociopaths as ultimate social nihilists that progressively learn that every single ideal or moral calculus that gives meaning to human existence as social constructs. In the end, sociopaths find immense freedom in a world that has no meaning except what they create or choose to acknowledge. This means that sociopaths can still coexist peacefully (social contracts), both with empaths and other socios. I identify very strongly with this nihilism, and I have frequently mentioned the idea of an absent god before I read the Gervais Principle, but I also feel that you do not identify very strongly with this description, given your adherence to the tenets of Mormonism, unless I am misinterpreting you. What are your thoughts? 

Here's what I replied (makes the most sense if you read the article first):

Thanks for this! I enjoyed it a lot. I especially liked this part:

"The mask-ripping process itself becomes revealed as an act within the last theater of social reality, the one within which at least manipulating social realities seems to be a meaningful process in some meta-sense. Game design with good and evil behaviors."
I feel like a lot of sociopaths stop at that stage for a while. They give me a hard time for revealing their methods, as if playing a game was any less meaningless than everything the empaths are up to.

I think it is that sort of nihilism that allowed me to write the book and be so flippant about it and possible ramifications. Some people think my zen attitude is from my mormonism. Maybe. It is true that if you believe in religion then a lot of things in life just don't matter much. But if you don't believe in religion, then for sure nothing in life matters much. So that's where I sort of am on Mormonism. I'd like to think that I will continue to exist forever and be a god. If that doesn't work out, oh well, there's really no such thing as "wasting time" doing one thing over another. But I do think my conception of God is really different from most people's, including most Mormons. The Otherwise Occupied God, or the God who might care about us but has the perspective to not really be as caught up as we think he might be in what all we get up to (or he cares about different things than we think).

The article's most basic argument, in reference to the emphasis that the "losers" place on social interactions and the accompanying emotional checks and balances:

But by their very nature, emotions overweight social behavior over material substance. Having a $100 bill thrown contemptuously at you hurts. Being politely handed $10 feels good. The Loser mind, predictably, sees the first act as a slight and seeks revenge, and the second act as nice and seeks to repay it.

We saw an example from the The Office last time. In the sales-commissions episode we find that for the support staff, sharing in the salespeople’s commissions and being thrown a thank-you party are emotionally equivalent. Both heal the emotional rift, but one leaves the salespeople vastly better off.

The Sociopath as Priest

It is this strangely incomplete calculus that creates the shifting Loser world of rifts and alliances. By operating with a more complete calculus, Sociopaths are  able to manipulate this world through the divide-and-conquer mechanisms.  The result is that the Losers end up blaming each other for their losses, seek collective emotional resolution, and fail to adequately address the balance sheet of material rewards and losses.

To succeed, this strategy requires that Losers not look too closely at the non-emotional books. This is why, as we saw last time, divide-and-conquer is the most effective means for dealing with them, since it naturally creates emotional drama that keeps them busy while they are being manipulated.

Sociopaths encourage this mode of processing by framing their own contributions to betrayal situations as necessary and inevitable. They also carefully avoid contributing to the emotional texture of unfolding events, otherwise their roles might come under scrutiny by being included in the emotional computations.

For theatrically skilled Sociopaths, other non-vanilla affects are possible. “Divine anger” (Jan),  ”charming but firm elder” (Jo Bennett) and “unpredictable demigod” (Robert California) are examples. These framing affects are designed to shape outcomes without direct participation, in ways that cannot be achieved by neutral low-reactor affects.
***

These non-vanilla personalities operate by adding to, or subtracting from, the net emotional energy available to go around in Loser emotional calculations, but without intimate involvement. Sociopaths basically create the emotional boundary conditions of Loser life in simple or complex ways, depending on their skill level.
***
Guilt is the one emotion that Losers cannot always resolve for themselves, since it sometimes requires quantities of forgiveness that mere humans cannot dispense, but priests can, as reserve bankers of the fiat currencies of Loser emotional life.

Other good nuggets:

• manufacturing fake realities is very hard. But subtractive simplification of reality is much easier, and yields just as much power.
• Sociopaths exercise agency on behalf of others. They do not grab power. Power is simply ceded to them.
• Sociopathy is not about ripping off a specific mask from the face of social reality. It is about recognizing that there are no social realities. There are only masks.  Social realities exist as a hierarchy of increasingly sophisticated and specialized fictions for those predisposed to believe that there is something special about the human condition, which sets our realities apart from the rest of the universe.
• There is, to the Sociopath, only one reality governing everything from quarks to galaxies. Humans have no special place within it. Any idea predicated on the special status of the human — such as justice, fairness, equality, talent — is raw material for a theater of mediated realities 
• Non-Sociopaths dimly recognize the nature of the free Sociopath world through their own categories: “moral hazard” and “principal-agent problem.”  They vaguely sense that the realities being presented to them are bullshit: things said by people who are not lying so much as indifferent to whether or not they are telling the truth. Sociopath freedom of speech is the freedom to bullshit: they are bullshit artists in the truest sense of the phrase.
• Non-Sociopaths, as Jack Nicholson correctly argued, really cannot handle the truth. . . . The truth of values as crayons in the pockets of unsupervised Sociopaths. The truth of the non-centrality of humans in the larger scheme of things.
• When these truths are recognized, internalized and turned into default ways of seeing the world, creative-destruction becomes merely the act of living free, not a divinely ordained imperative or a primal urge.  Creative destruction is not a script, but the absence of scripts. The freedom of Sociopaths is the same as the freedom of non-human animals. Those who view it as base merely provide yet another opportunity for Sociopaths to create non-base fictions for them to inhabit.
• Morality becomes a matter of expressing fundamental dispositions rather than respecting social values. Kindness or cruelty, freely expressed. Those who are amused by suffering use their powers to cause it. Those who enjoy watching happiness theaters, create them through detached benevolence.