Thursday, June 27, 2013

More on empathy

From "The Partial Psychopath" by Elliott Barker, M.D. and B. Shipton, Ph.D.:
In our experience, the dimension that correlates most closely with psychopathy and which has been identified or is implicit in all definitions of the illness is the concept of empathy, but empathy defined in a specific two-part way.

Empathy is loosely thought to be the capacity to put yourself in another person's shoes. But this seems to be only one part of what constitutes empathy in relation to the psychopath. What is different about the psychopath is that he is unaffected or detached emotionally from the knowledge that he gains by putting himself in your shoes. Thus, although he is able to very quickly glean during the briefest encounter with another person a lot of very useful information about what makes that person tick, this knowledge is simply knowledge to be used or not as the psychopath chooses. What is missing in psychopaths is the compelling nature of the appropriate affective response to the knowledge gained from putting himself in another persons shoes, in the way that this happens in the normal person. This essential missing aspect of empathy, even in the severe psychopath, is not in my experience easily seen and one does not often get a second glimpse of it if one has been treated to a first one by mistake.

A rather crude example might suffice. A young psychopath who had inflicted multiple stab wounds on an elderly woman, and was charged with attempted murder, appeared subdued and appropriately sad about the offence during the early stages of a first interview. His eyes were moist as he accurately described how the woman must have felt during and after the attack. But later in the same interview, after good rapport had been established, this boy blurted out, "I don't know what all the fuss is about. The old bag only had a dozen scratches." To my knowledge, in all his subsequent years in the psychiatric hospital, he stuck to all the right lines of remorse which he quickly learned were more appropriate and useful. The bright psychopath, the experienced psychopath, doesn't stumble like that very often.

With luck and the right question about how the other person's feelings affected him there will be a barely perceptible pause, or a puzzled look, or even – rarely - the question, "How am I supposed to feel?"

The second part of this two-part empathy for the normal person is the automatic, compelling, intuitive, appropriate response to what the other feels - not the acting out of a chosen script. The psychopath can follow the same script as a normal person, usually with all the subtle nuances of a skilled actor - if he chooses to do so. An untrained observer is very unlikely to note any difference from the real thing.

Thus the second part of this two-part empathy in a psychopath is the choosing and acting of a script. Unlike the normal person, he can choose what script to follow. He is not compelled intuitively or automatically to react to the way he knows you feel. And unlike the normal person, he has been told, or learned by observing others, what he is supposed to feel.

As he rapes you or strangles you he is not compelled to feel your pain, your terror, your helplessness. There is no automatic, compelling, intuitive connection between what he knows you feel and what he feels. There is no way he must feel. Thus there is none of this kind of restraining force on his behavior. Therein lies the danger of psychopathy.
Almost more interesting than the answers they try to provide are the questions they ask:
To take the issue further, if a relative incapacity for this two-part type of empathy is a key ingredient in the makeup of psychopaths, what are the consequences for society if large numbers of individuals are functioning without it? Isn't a capacity to be affected by what is happening to others a necessary component in the makeup of a majority of persons in order for a group to function as a group? From a sociological perspective, isn't this one of the functional prerequisites of any social system? Is there a critical mass for this type of empathy for a society to survive?

Wednesday, June 26, 2013

Fictional sociopaths: Iago

From Verdi's Otello:

I believe in a cruel God
who created me like himself
in anger of whom that I name.
From the cowardice of a seed
or of a vile atom I was born.
I am a son evil because I am a man;
and I feel the primitive mud in me.
Yes! This is my faith!
I believe with a firm heart,
so does the widow in the temple,
the evil I think
and proceeds from me,
fulfills my destiny.
I think the honest man
is a mockery,
in face and heart,
that everything is in him is a lie:
tears, kisses, looks,
sacrifices and honor.
And I think the man plays a game
of unjust fate
the seed of the cradle
the worm of the grave.
After all this foolishness comes death.
And then what? And then?
Death is Nothingness.
Heaven is an old wives' tale!

Tuesday, June 25, 2013

Collapsing upon abstraction

The clip below is interesting. It is relatively easy for me to think abstractly, which also makes it very easy for me to compartmentalize. As a child I used to practice abstract thinking all time. I always liked to keep in mind the big picture. Even when I was very young, I wanted to know what was going on, and I kept a mental map of where i was at all times. In school when we discussed a new concept, I would constantly flash between the forest and the trees. Visually I would practice finding diamonds in chain link fences, trying to build bigger and bigger diamonds by forcibly expanding my vision. This facility with abstract thought allows me to hold two opposing viewpoints because, as the video clip makes clear, at a certain level of abstraction it all collapses.

When I first learned about the distortions that occur on maps of the world vs. globes, I found it fascinating: you take three dimensional concepts and try to represent them in a two dimensional world, but it never looks quite right. Similarly, I don't think I have ever believed that there is such things as a completely accurate truth for anything. It is not that I believe that truth is relative because I do think there is absolute truth. We just have a flawed ability to perceive it or completely comprehend it.

Monday, June 24, 2013

Fictional sociopaths: Tom Ripley

A reader sent me a movie clip with this description:

Also, here’s another video that I always resonated with. It’s John Malkovich’s portrayal of Tom Ripley in Ripley’s Game. I’m not sure if you’ve ever seen that movie, but it’s nicely done. You could say Ripley’s game boils down to manipulating what had been a relatively innocent man into committing murder. In fact, the scene starts right after they’ve killed several mobsters on a train. They got off the train and are in a station restroom (the relevant part starts at 3:40 and ends at about 5:10). “The one thing I know is we are constantly being born.” Very true indeed, truer than most people realize.


[Ripley has just helped Jonathan kill three mobsters]

Jonathan Trevanny: [crying] I know I should thank you, because I wouldn't be alive now if you hadn't helped me.... but I can't. I can't say thank you. I don't know anything about you. Who are you?

Tom Ripley: I'm a creation. A gifted improviser. I lack your conscience and, when I was young, that troubled me. It no longer does. I don't worry about being caught because I don't think anyone is watching. The world is not a poorer place because those people are dead — it's not. It's one less car on the road, a little less noise and menace. You were brave today. You'll go home and put some money away for your family. That's all.

Jonathan Trevanny: If you "lack my conscience," then why did you help me on the train?

Tom Ripley: [smiles] I don't know, but it doesn't surprise me. If there's one thing I know, it's that we're constantly being born.

Jonathan Trevanny: But why me? Why did you pick me?

Tom Ripley: Partly because you could. Partly because you insulted me. But mostly because that's the game. [checks watch] We need to catch this flight. Shall we?

John Malcovich's are some of the most convincing portrayals of a sociopath I've seen.

Sunday, June 23, 2013

Animal morality?

ABC News reports on a recent book, "The Bonobo and the Atheist," by Frans de Waal, who argues that other primates have at least the building blocks of morality. De Waal suggests that this proves we had inborn morality first, then came up with the idea of religion and god to make sense of those moral inclinations, rather than vice versa.

Those and other human-like characteristics, that have been clearly documented by other researchers as well, at least show they have some grasp of morality. It doesn't mean they are moral -- especially chimps, which can be very violent -- but they have the "basic building blocks" for morality, de Waal argues.

Chimps, he says, "are ready to kill their rivals. They sometimes kill humans, or bite off their face." So he says he is "reluctant to call a chimpanzee a 'moral being.'"

"There is little evidence that other animals judge the appropriateness of actions that do not directly affect themselves," he writes. Yet, "In their behavior, we recognize the same values we pursue ourselves.

"I take these hints of community concern as a sign that the building blocks of morality are older than humanity, and we don't need God to explain how we got to where we are today," he writes.

Is this right? That hints of community concern are the basis for our sense of morality? He says that there are instances of primates feeling guilt or shame:

For example, Lody, a bonobo in the Milwaukee County Zoo, bit the hand -- apparently accidentally -- of a veterinarian who was feeding him vitamin pills.

"Hearing a crunching sound, Lody looked up, seemingly surprised, and released the hand minus a digit," de Waals writes.

Days later the vet revisited the zoo and held up her bandaged left hand. Lody looked at the hand and retreated to a distant corner of the enclosure where he held his head down and wrapped his arms around himself, signs of both grief and guilt.

And here's the amazing part. About 15 years later the vet returned to the zoo and was standing among a crowd of visitors when Lody recognized her and rushed over. He tried to see her left hand, which was hidden behind the railing. The vet lifted up her incomplete hand and Lody looked at it, then at the vet's face, then back at the hand again.

Was he showing shame and grief? Or was it fear of a possible reprisal? The ape at least realized he had done something wrong, de Waal argues, showing the seeds of moral behavior.

The chimp "realized he had done something wrong," but was it a moral judgment of "wrongness"? Or do chimps keep score in their society such that if a chimp does something that another chimp doesn't like, there will be retribution. In other words, does it mean that chimps are moral, or that they hold grudges? I actually think this is a more interesting explanation -- that the urge to punish others for perceived infraction (a sense of justice) is very primitive, such that we share this trait with primates. Interesting how humans have not really modified that impulse much, despite evidence that restorative justice is actually more effective both in terms of victim satisfaction and offender accountability than retributive justice.

The articles mentions other primate behaviors, including displays of deep grief and compassion for each other, but as the article states "[w]hen an ape expresses grief or guilt or compassion he is living out the blueprint for survival in a culture that is becoming more complex, and possibly more dangerous." That is, they are not making judgments of moral right or wrong, they are just acknowledging they exist as one individual in a larger society (like the sociopaths willingness to be a team player). From the examples given, primates do seem to have a system of "values," e.g. they do cleverly use orgies to stop wars, but that seems to be a utilitarian assessment (orgies = good and war = bad), not a moral one.
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