Monday, July 8, 2013

Labels = license to do ill?

I have been asked recently about whether I think that there is any danger that people will falsely self-identify as sociopaths and then use that label as an excuse to behave poorly. I think that labels definitely do affect the way people behave. David Dobbs wrote about how schizophrenics are treated in North America nations versus African nations, suggesting that because the disorder is considered more of a temporary aberration in some African cultures (as opposed to the sense that it is a full blown disability in western nations), African schizophrenics are more high-functioning. The theory is that western schizophrenics aren't expected to act normally so they don't, at least not as often as African schizophrenics. Of course I'm sure there's a lot more going on to explain the difference, but there is still a lot of power to a label.

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”. 
***
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.
***
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. 

Saturday, July 6, 2013

Am I... ?

From a reader:

First of all great blog. I really like that you don't talk about sociopathy, but through it. I find it similar to reading for example Nietzsche - nothing new, but if I find it HERE people must see it differently, it's funny how blind they are.

Moving to main part of this email I feel, that I will screw English terribly ;) If you want to publish it feel free to fix anything that sounds really bad.

I'd like to ask, what would you consider me to be. I tried tests – I always score full points on “lack of feelings and machiavelism” scale while having average score on aggression. On PCL-R I get about 17.
Where to start...
Maybe with what I'm not. I don't like killing animals and never did. Ants, some frogs etc, but not mammals. I don't commit crimes on daily basis and I'm not impulsive. I cheat in any way available and I find it enjoyable, but I didn't steal for fun or anything like it. When I had to fight few times in my life I just turned off anything but anger, so I could aim for eyes and veins, but I it was always a choice and I could stop at any point. I also wouldn’t say I’m fearless, I know that emotion pretty well. That will be it about being normal.

I’m narcissist, but I work on it. It’s like drug and I don’t like anything to control me. I guess you know that nice feeling, when people say how they think, that they know you really well, when they only know mask – or even better feeling, when they tell you, how they can see through your mask and describe another mask as “real you” ;) But the drug part is the only thing that I fight with. I feel better, I don’t think about “difficulty level” when I choose goals and so on.
I play with people. I see them like they were sets of algorithms. I read “Influence” by Cialdini when I was 8-10 year old and I never stopped learning psychology from that point (I’m 21 now). I always could easily imagine how to break someone or how to help him evolve and I find both ways enjoyable – what I care about is how good am I with it. And I am pretty good ;).
I don’t think there is any “real me” behind all that games.
I never felt remorse. I also didn’t feel love, attachment or friendship and I don’t think I fully believe these are real things like people describe them. I know it on cognitive level, that they exist but I just feel like it was some fake. I know happiness, anger, some lust, sorrow(and I think it’s nice),fear/anxiety and flow. Actually, I heard few times that people find it hard to imagine me in any other mood then happy.
I’m also pretty smart. I like math, physics or philosophy and can understand them as well as I can remember lots of biological stuff. At the moment I study three full courses and it’s just fine. I even prefer when I have more to do and I find time pressure fun.

Opinions?

P.S.
There is a book “Psychopaths among us” by Hare. Nothing spectacular, but read part about successful sociopaths. There is also “Time Paradox” by Zimbardo. Basing on what you wrote about your analogy-based world perception I think you will find connecting those ideas enjoyable 

Friday, July 5, 2013

What is evil?

People ask me a lot about evil, as if I'm some sort of expert. I tell them that I don't have any special insight into evil, or even a sense of its definition. But I'm curious too, and I like that people are asking the question. What is evil? So asks the co-hosts on this podcast from the "Kitchen Shrinks".  They're a little silly and a lot redundant, but it's an interesting topic. Highlights (largely paraphrased) include:
  • Starts with a discussion of Zimbardo and Stanford prison experiment
  • "You put anybody in the situation where they are to control others -- you give them the role of authoritarian -- and all of us might be influenced to act in an aggressive way towards those prisoners given the same circumstances."
  • The first thing that anyone thinks when they hear about someone doing something terrible is -- that's not like me. They're a bad person, I'm a good person. There's something inherently wrong with them, about them particularly and their lack of a soul that makes them evil or different from me. The whole idea that the role is critical (not that there are just some people that are evil), was new -- that you could put a "good" person in the right circumstances and have them act in evil ways was groundbreaking.
  • If I can say that it's those people and them, not by me. What is disquieting is if I was in the same situation, would I be compelled to do evil as well? It's not as simple as there are some bad people or evil people, it's that all of us can act evilly in the right circumstances.
  • Milgram discussion starts around 11:30. "We could create murderers under the right circumstances." "Milgram was shocked and even quite troubled by the experiment."
  • "If you want to essentially be someone who does not engage in troubling behaviors, watch your environment. Watch for the things that push or pull you to do certain things. Become more aware of what the situation is asking you to do." To do that, you have to humble yourself enough to admit that you are capable of doing something bad to someone else. "Admit that we're all capable of doing evil things."
  • Discussion of how the "exit costs" are high for bucking social norms, even when the social norm is something "bad" like college pranks. One host discussed how the mob mentality can make someone lose track of who they are because "it would have been to expensive socially to say no."
  • "Would you want to be held accountable for every behavior you ever did?"
  • When someone else does something wrong its their disposition, when you did something wrong it's your situation.
  • How to get someone to do something evil? (1) Authority figure (2) Dehumanize the victim by making them a "thing," perhaps by giving them a label like "witch" (Paul Deen?) (3) Diffuse responsibility, e.g. by trying to detach oneself from actions by just fulfilling a role or being anonymous.
  • Zimbardo "Evil begins at 15 volts" when you first start, when you let the camel get its nose under the tent. The tendency to act in an evil way happens in little increments.
  • "These human beings, we're going to call them terrorists, we're going to change the language. They're not people anymore, they're evil." "That's not a human being, that's a threat."
They also have a feature on sociopath vs. psychopath.

Thursday, July 4, 2013

Manipulate like a spy

A reader sent me this Forbes article covering the book "Work Like a Spy: Business Tips from a Former CIA Officer" by former spy J.C. Carleson.


Bits from the article:
  • “When I talk about manipulation, people get squeamish,” she says. “For CIA officers, ‘manipulate’ isn’t a bad word. It’s not a cynical mindset. It’s a proactive approach to exploiting opportunities.”
  • You won’t be able to manipulate yourself into a promotion without basic competence. “I recommend that people start on paper,” says Carleson. “Establish a baseline of competence in your work product. Then build the relationships.”
  • Carleson says CIA officers attempting to recruit a spy use what they call a “hook,” which has three parts: a reason to meet once, a reason to connect and a reason to continue meeting. The same process applies when trying to connect with a decision maker, she says—but ditch the elevator pitch. Once you have their attention, she advises not to sell yourself. Instead, connect with the person based on a common interest.
  • “People tend to make decisions based on assumptions,” she says. “Understand their vulnerabilities.”
  • People like to talk about themselves, she says. By asking questions and listening carefully to the answers, you can reflect back their values as your own.
Join Amazon Prime - Watch Over 40,000 Movies

.

Comments are unmoderated. Blog owner is not responsible for third party content. By leaving comments on the blog, commenters give license to the blog owner to reprint attributed comments in any form.