Saturday, April 1, 2017

Baby Boomers = generation of sociopaths?

I have expressed my prejudices re baby boomers before (i.e. generation of narcissists), but someone wrote a book about how they're sociopathic. From the Huffington Post:

In his new book, A Generation of Sociopaths, writer and venture capitalist Bruce Gibney puts forth the controversial hypothesis that baby boomers ― specifically the large subset of white, middle-class boomers ― are, both individually and as a group, unusually sociopathic. Gibney cites mental health data showing boomers have significantly higher levels of antisocial traits and behaviors ― including lack of empathy, disregard for others, egotism and impulsivity ― than other generations.

As a result, boomers have used their substantial voting power to create a society and government that don’t work very well. Or, as Gibney puts it, boomers’ “private behaviors congealed into a debased neoliberalism.”

The author regarding the impact of boomers' dogged self-interest:

There’s obviously been a substantial deceleration of economic growth. The Great Recession arguably began in 2001 and we’ve never entirely recovered ― so that’s 16 years of lost opportunity. 

The second big thing on the economic front is the intergenerational passing of burdens, and the most salient one is the debt. Gross debt to GDP 40 years ago was 34 percent, and today it’s around 105 percent. It’s projected by [the Congressional Budget Office] to exceed the World War II highs by the early 2030s. When boomers start taking control and influencing policies, the policies get worse on the debt, so that now we haven’t seen these levels of debt in more than 70 years.

There are consequences to these levels of debt. ... But that’s not really relevant for the boomers. This is not their problem and they have not been serious about it. The debt wasn’t discussed as a serious issue during the 2016 presidential election, but Social Security was ― because we know that this program is going to be partially insolvent by 2034. And this is the only thing that Trump and Clinton could agree on: Social Security ― untouchable. Medicare ― untouchable. These things are sacred. They couldn’t even agree where to stand on the stage together, and they agreed on Social Security.  

People who know me personally know I rarely pass up an opportunity to take potshots at baby boomers. It's not even the selfishness that gets on my nerves, because really everyone is selfish. It's the delusional self-aggrandizement. Boomers all think they're self-made success stories, just because they happen to have been born perfectly timed to profit from one of the biggest economic booms in known history. As they say, a rising tide lifts all boats, but a lot of boomers credit their success to being a particularly skilled captain. I think it's great (for me) when these people apply that hubris to their trades in the stock market, but it generally makes them boorish dinner companions.

Sociopath, though? No, I stick by my initial assessment of narcissists. I'd like to think that the average sociopath is much more self-aware than the average baby boomer.

Wednesday, March 15, 2017

The Rationality of Tolerance

Even when I was little, I had a healthy skepticism for people's professed moral positions. Maybe I just didn't understand (and still don't) the nuances of morality well enough, but to me most people's moral codes seemed horribly inconsistent and regularly skewed to their own self-interest or to the care and benefit of those closest to them. Of course now we have social research cottage industry about the darkside or limitations of empathy. Also, it seems more obvious (at least to me) when there's been a regime change, and the same people who decried the dubious tactics of the previous ruling class adopt the same in order to augment and perpetuate their own power.

Religion, often the seedbed of social moral norms, often has some of the greatest hypocrisies, or at least religious people often act far from what they profess to be their moral obligation to others. I have most experience with Mormons and the LDS faith, so that is where most of my experience is with this as well, and it's such a stumbling block to the church's efforts and to members' experience with the church that they've been doing a social media campaign addressing differences and loving others unconditionally.


But the judgment and rejection that some experience in the LDS church, I believe, is just a reflection of broader societal problems -- writing entire groups of people off as being less worthy of care, being quick to disenfranchise others, judging people harshly based on one singled out aspect of their personality or one single event in their life, etc. None of it is really a rational way to behave, but I see otherwise perfectly rational people try to rationalize these feelings all the time, and even dig in when challenged about them. Mob mentality seems to reign much more powerfully now than I remember at any other point in my lifetime.

I know I've written about tolerance before, but I just see stuff like this and think that empathy seems so limited if it still allows this sort of behavior to happen (and often encourages or is the source of this sort of in/out group thinking). Whereas, think about how much better the world would actually be if people were able to withhold judgment and instead seek to understand and appreciate each others' differences or even just leave each other mostly alone, but try to allow a place for everyone to develop and express their unique talents somewhere in someway in this world. Just because that was not how we were evolved to think, in our tribe-first primitive social brain mentality, doesn't mean that it's not the best way to think now. 

Friday, March 3, 2017

Playing a trump card

A reader recently explained why he bothers staying within the lines:

I find it strange, as I do not hide I am a sociopath. People ask why I am the way I am, and I tell them. I get the response aren't you afraid people will try ruining you?

My response is always the same. I am high functioning because it supports the lifestyle I have. If someone takes that life away from me I don't have to care anymore. Do you want to be the person I focus on first?

It makes me laugh a little to read that because there was this guy in the first couple years who found out who I was. I had found out who he was first, back when I wasn't deluged with emails every day (sorry for the late/nonexistent replies everyone!!!) I just googled his email and got a few hits for hacker forums, etc. So I mentioned it to him in my reply, not to freak him out, but just because I found his situation to be interesting and wanted to understand it better. Whatever his diagnosis was (I think he finally settled on schizoid), there was a bit of paranoia in there, and he made it his life's mission for the next 9 months to figure out who I was -- tit for tat. He was successful, not because of anything I did but because of a little slip-up that someone that I knew did in a comment on the blog. After that, he was about two steps away from blackmailing/extorting me. One of the smaller reasons for doing the book and trying to stay in a "glass closet", in which a lot more people would know my identity, was getting out from under this guy's thumb. And sure enough, this was his response after the book came out:

I see you have been outed. It was difficult at times, but I kept your identity a secret for a very long time. Please, return the favor by deleting all emails to/from me, if you would be so kind. If and when your new-found popularity causes problems for you, I would prefer to have as little involvement as possible.

I replied "I have no idea what you're afraid of. ;)" That's the problem with secrets and shaming as leverage -- people only take the hit once, and if they manage to make a comeback, you're in a very vulnerable position. 

Tuesday, January 31, 2017

Legitimate form of life

I tweeted this article about how Oliver Sacks conceives as difference not as a disability, but as a different set of abilities, but I wanted to share some more thoughts on it.

Maria Popova writes:

A voracious lifelong reader, Dr. Sacks had grown enchanted by the H.G. Wells short story “The Country of the Blind,” set in an isolated society where blindness prevailed for three centuries and where a lost Western traveller finds himself the aberrant one, afflicted with sight. Drawing on the Wells story, his own childhood experience of visual migraines that temporarily blunted his color perception, and his neurological work with a painter who had suddenly become colorblind, Dr. Sacks bridged two of his great literary and intellectual heroes — Wells and Darwin — and wondered whether there might exist, not in fiction but in geography, a real isolated culture where total colorblindness — or achromatopsia — had become a basic condition among the population.

Because such mutations are most easily contained in cultures isolated by sea, he reasoned that if such a society existed, it would have to be on an island. After tracking down the appropriate colleague to ask, he was surprised and thrilled to learn that one such island did indeed exist — Pingelap in the Caroline archipelago of Micronesia, where total colorblindness had been coloring the genetic pool for two centuries.
***
Like all genetic deviations from the mean, colorblindness on Pingelap had emerged due to a formidable brush with randomness. In 1775, a typhoon decimated 90% of the people living on the island. Most of the remaining survivors eventually succumbed to a slow death of starvation, so that of the one thousand islanders only twenty remained. Several centuries earlier, the original settlers had brought to Pingelap the recessive gene for colorblindness, but because the population had been large enough, the odds of two carriers marrying and the gene manifesting in their children had been fairly low. Now, with a tiny but fertile group left with no recourse but inbreeding to repopulate the island, the recessive gene suddenly flourished into growing domination and total colorblindness was soon a common condition.



Oliver Sacks writes:

Colorblindness had existed on both Fuur and Pingelap for a century or more, and though both islands had been the subject of extensive genetic studies, there had been no human (so to speak, Wellsian) explorations of them, of what it might be like to be an achromatope in an achromatopic community — to be not only totally colorblind oneself, but to have, perhaps, colorblind parents and grandparents, neighbors and teachers, to be part of a culture where the entire concept of color might be missing, but where, instead, other forms of perception, of attention, might be amplified in compensation. I had a vision, only half fantastic, of an entire achromatopic culture with its own singular tastes, arts, cooking, and clothing — a culture where the sensorium, the imagination, took quite different forms from our own, and where “color” was so totally devoid of referents or meaning that there were no color names, no color metaphors, no language to express it; but (perhaps) a heightened language for the subtlest variations of texture and tone, all that the rest of us dismiss as “grey.”

Sacks brings a colleague, Knut Nordby, who happens to also be colorblind, and experiences the island very differently than Sacks:

For us, as color-normals, it was at first just a confusion of greens, whereas to Knut it was a polyphony of brightnesses, tonalities, shapes, and textures, easily identified and distinguished from each other.

The world wasn't just tailored made for the colorblind, the colorblind people also seemed to have a unique advantage over their counterparts:

The achromatopic children seemed to have developed very acute auditory and factual memories… [They] were oddly knowledgeable too about the colors of people’s clothing, and various objects around them — and often seemed to know what colors “went” with what… We could already observe in these achromatopic children in Mand how a sort of theoretical knowledge and know-how, a compensatory hypertrophy of curiosity and memory, were rapidly developing in reaction to their perceptual problems. They were learning to compensate cognitively for what they could not directly perceive or comprehend.

The best part of the video is at 2:55 where he tells the story of them asking how the colorblind could even tell when a banana was ripe, since they couldn't distinguish between green and yellow. They brought a green banana, and they sort of contemptuously thought -- this illustrates our point, they can't tell this banana is green. But the banana turned out to be ripe. They explained -- you're narrow minded, you would have said this banana wasn't ripe because you would only be focused on color, but they were focused on everything else about the banana -- texture, smell, etc. Similarly, a lot of people who rely on empathy have a hard time understanding how those without it could make the same sorts of judgments or choices for which the empaths rely on it so heavily. Not only can we make the same judgments and choices, we sometimes can get there more accurately without the empathy, because the emotions are not clouding our moral judgment.

The video continues, we do stigmatize people because people have characteristics that put them in conflict with others, but once the population has a large percentage of that type of person, they just seem normal. I think of the debate I got in with someone about which is more dangerous -- maleness, or sociopathy. In my mind there's an easy argument to make for maleness. If you took a female empath and made her a sociopath, she would be much less statistically likely to be a violent criminal than if you made her into a man. That's just the statistical difference between males and females in terms of propensity towards violence. But of course no one seriously advocates for the elimination of men from the human race. Since they are so prevalent, we think of their violent tendencies as being rather normal.

Sacks puts it this way:

There is a sort of critical level, so that if a tenth or a quarter of the population have some condition, it has to be accepted as a legitimate form of life and won’t be marginalized and, sometimes, won’t even be noticed.

Tuesday, January 17, 2017

The Virtues of Cold Blood

Sam Harris interviews famous anti-empathy researcher and author of the book "Against Empathy" Paul Bloom in his podcast. They start with the basic premise of Bloom's book, that most people see the benefits of empathy as being too obvious to even warrant any sort of justification, although the perceived value of empathy is highly suspect, and get into several other related areas.


The first hour or so goes into the limitations of empathy and our understanding of empathy. Bloom says that he is very careful to refer to what is essentially affective empathy, that is feeling the way someone else feels. He is also careful to distinguish between this and a general theory of mind (or the ability to imagine the feelings of others and why they would feel that way) and other sort of warm and fuzzy concepts like compassion, selflessness, social adroitness, sensitivity to the needs of others, etc. It turns out that when you isolate empathy as a concept and a personal characteristic, it actually doesn't do much at all. In fact, Bloom mentions at the end of the podcast that there have been meta analyses of studies done in which there is no apparent correlation between someone's degree of empathy and how nice or good of a person they are. In fact, they specifically mention someone's capacity for empathy and research done regarding the validity of the PCL-R which indicates that empathy does not really predict any sort of behavior, either good or bad behavior. Instead, other traits like past behavior and low or high impulse control do.

What empathy does accomplish is to make people susceptible to certain cognitive biases that lead them astray in their moral reasoning. This is discussed in probably the most relevant (and best) part of the discussion in the last 27 minutes or so, where Bloom addresses the question that many have raised to him -- ok, maybe empathy isn't the panacea that some claim it to be, but there's nothing wrong with it, is there? He mentions a few ways in which it can be very harmful. For instance, he argues that empathy is the reason why people will get so riled up over certain atrocities to the point where they want to commit other atrocities, e.g. a costly and violent war. Empathy is also the thing that will make those same people argue against the war that they voted as they hear stories of the collateral damage the war is causing. So essentially, high empathy people are just easily pushed from one extreme to the other with carefully selected personal stories that are designed to tug at heartstrings.

Empathy can also be highly irrational. For instance, he argues that in certain countries like India, the child beggars are almost all associated with huge criminal enterprises that exploit and even sometimes intentionally maim the children for financial gain. When people give money to these children, they're facilitating these efforts. Bloom tells the story of relating this to someone on a radio show, to which the woman responded essentially "but I like giving to children -- it makes me feel good. I feel connected to them". His rejoinder -- it depends on what you want, if you want these children's lives to be better, then don't give to them.

The first and last parts of the podcast are good. In the middle, they go off on this really random tangent in which Bloom seems to be contradicting his own argument. Specifically, Bloom argues that he wouldn't want to feel an expansive universal love, the type to which many buddhist meditation practitioners (such as Sam Harris) seek to achieve. Bloom explains that although love may not have limits, everyone has limited time and resources to spend, and if Bloom loved everyone, maybe he wouldn't spend as much time and effort on his own family. The argument is so odd because he is essentially arguing that the feelings of preferential love are necessary for him to behave in this way that he has prioritized for himself, i.e. preferential treatment of his family over starving orphans in Africa. But this is almost exactly the argument that empathy proponents make about empathy -- that it is a useful or necessary emotional tool in getting to a desired outcome of good behavior. Bloom's position is that empathy is not necessary or even that helpful because rational behavioral constructs and choices are much more efficient at achieving the desired outcome of moral behavior. But if one can just think their way to moral behavior, how couldn't one think their way to giving preferential treatment to their family, despite loving the whole of humanity equally? Oddly he doesn't seem to see any contradiction there. Am I just imagining one? Another odd thing, he basically kills his own argument by arguing that rational thinking (e.g., in this situation, utilitarianism) could easily come up with his desired outcome of preferential treatment to his family because it is more efficient for him to feed his own children than orphans in Africa. Still, he doesn't budge on his position. Does anyone have any insight into this? It truly makes me think less of him and his arguments and academia in general, so if someone has a better explanation for what he is trying to say, I'd love to hear it.

Wednesday, January 4, 2017

Vulnerability

I was reading this passage by David Whyte on vulnerability and wondered, do sociopaths experience vulnerability ever?

Vulnerability is not a weakness, a passing indisposition, or something we can arrange to do without, vulnerability is not a choice, vulnerability is the underlying, ever present and abiding undercurrent of our natural state. To run from vulnerability is to run from the essence of our nature, the attempt to be invulnerable is the vain attempt to become something we are not and most especially, to close off our understanding of the grief of others. More seriously, in refusing our vulnerability we refuse the help needed at every turn of our existence and immobilize the essential, tidal and conversational foundations of our identity.

To have a temporary, isolated sense of power over all events and circumstances, is a lovely illusionary privilege and perhaps the prime and most beautifully constructed conceit of being human and especially of being youthfully human, but it is a privilege that must be surrendered with that same youth, with ill health, with accident, with the loss of loved ones who do not share our untouchable powers; powers eventually and most emphatically given up, as we approach our last breath.

The only choice we have as we mature is how we inhabit our vulnerability, how we become larger and more courageous and more compassionate through our intimacy with disappearance, our choice is to inhabit vulnerability as generous citizens of loss, robustly and fully, or conversely, as misers and complainers, reluctant and fearful, always at the gates of existence, but never bravely and completely attempting to enter, never wanting to risk ourselves, never walking fully through the door.

I think the answer must be that they do in fact experience vulnerability, in the sense that this in this life no one or nothing is invulnerable. I think to the extent that they feel it, it must be like so many of their feelings -- dull and contextless and over just as quickly as the experience that produced it is over. There are probably exceptions. I certainly have felt a little... traumatized? I guess is the word I am thinking. Gun shy? After some of the more serious setbacks I have experienced, I have experienced a more pronounced awareness of my vulnerability in the world -- a lack of ability to predict, to control, or to deal with what's happening to me. So yes, definitely a situational awareness style awareness of vulnerability in the sense that we're all mortals. And what about an emotional vulnerability?

Monday, December 19, 2016

What's wrong with stigma?

One (I hope) good thing to come of the current political climate is that it shows the limits of stigma or social shaming in changing people or behavior. I've written before about this, but it's still very hard for me to understand why people do it or what they hope to accomplish with it. I can't help but thing it's just an evolutionary quirk that didn't get programmed in my own wiring because seemingly otherwise decent people will engage in outrageous and cruel behavior as long as their target is someone they perceive as being "bad" (in their opinion). 

From an Atlantic article entitled "How Stigma Sows Seeds of Its Own Defeat":

In “Too Much Stigma, Not Enough Persuasion,” I argued that the coalition that opposes Donald Trump needs to get better at persuading its fellow citizens and winning converts, rather than leaning so heavily on stigmatizing those who disagree with them. With Trump’s victory in mind, I wrote that among the many problems with relying too heavily on stigma rather than persuasion is that it just doesn’t work.

Noah Millman and Matt Yglesias have smart insights on the same subject.

And one of my readers, Maxwell Gottschall, has a useful coda that applies not just to opposing Donald Trump, but to the larger defense of the liberal project, the constitutional order, and republican government.  Sure, he acknowledged, wielding stigma is often ineffective. But even when it does work to achieve ends that liberals favor, like undermining support for racism or authoritarian demagogues, stigma achieves those victories in a relatively weak, dangerously tenuous manner.

As he put it:
Stigmatization of an idea, by design, intends to convert, not persuade, by bypassing reason and going right for our tribal desire to fit in. But I think the rarely noted effect of this conversion happening is that it robs the converted of the tools to persuade others going forward.  In other words, if you haven't been persuaded by the merits of a political idea, how do you persuade others? You can't without resorting to the same sort of stigmatizing argument. 
This, I think, at least partially explains the left's staleness over the past two years, and the cultural center-left elite's utter shock at the inadequacy of its invincible ascendant coalition. Stigmatization doesn't just turn off perfectly good people who aren't racists but supported Trump (as a blasé example). And it doesn't just make you complacent (which it does). I think it actively contributes to ideological rot.
The problem is that if social shaming is really an evolutionary quirk, all the evidence in the world about its inefficacy is not going to stop people from engaging in it.  The problem is not really in getting to see that stigmas can often often be unhelpful or destructive. Every side seems to have stigmas that they think are unwarranted or unhelpful (e.g. stigmas against gay marriage, having children out of wedlock). However, they also have stigmas that they think are absolutely necessary (e.g. stigmas against perceived homophobia, stigmas against having welfare babies). 

I'd personally love to have people stop stigmatizing things. That seems to me the cleanest, fairest, most efficient, and most beneficial solution. But that's like saying we should stop war. Given that's not going to happen, I guess the only thing left for us to do is to hide those parts of us that would be stigmatized or try to change minds? I honestly wouldn't blame anyone for doing the former. 

Sunday, December 4, 2016

Smartest person in the room

Sorry for the particularly slow posting and comment moderation, I've been out of the country.

I stumbled upon this video, I have forgotten where. It's from personal financial guru Dave Ramsay, but it takes an interesting turn from the personal as the woman seeks what she believes is financial advice and instead he gives her marital advice.



Dave Ramsay says that they're at an impasse not because of the consumer debt that the couple has, but because their world views are colliding. He talks about there being a respect meltdown where "he is the king of everything and your opinion doesn't matter." He says it's debilitating. "How do we get your husband on board, uh, we don't, until he decides he's on board with being your husband." "He's just doing whatever the flip he wants to do and the rest of you just exist around him." "You're trying to work around this elephant that's in the middle of your living room . . .  and you can't work around it."

I feel like this must be the experience of a lot of people who are in a relationship with someone with certain types of mental health issues (including a lot of people with personality disorders) who have difficulty validating or acknowledging the personhood of others. I know in dealing with some lower functioning people with personality disorders, they will insist on absolute autonomy -- the right to do and say what they want, when they want and not to be accountable to other people for their choices. Often there is a double standard because they expect other people to consider them and their preferences in making choices. They can be hyper sensitive to anyone having an expectation of them, that they show up on time or do what they say they're going to do or fix the problems that they've created for other people. They'll whine about how people are trying to manipulate them or control them, trying to micromanage their life.

Unfortunately I think that Dave Ramsay is right -- when someone believes that he or she is the king of everything and the rest of people just exist around him/her, a healthy, functional relationship would be impossible. Trying to help a relationship that is already there is also impossible unless the other person is really willing to start acknowledging the personhood and role of others in his or her life. 

Monday, November 14, 2016

Iconoclasts

One of my favorite comedy skits is this SNL version of the old Iconoclasts show with Bjork and Charles Barkley: http://www.nbc.com/saturday-night-live/video/iconoclasts/n12169

Perhaps the thing that people are most often jealous of, regarding a sociopath's life, is the way a sociopath doesn't care about so many things other people in the world care about. Or I should say more accurately, doesn't care about things in the same way that others care about them. Like I guess I care about money and power and things to a certain extent, but not in the same way that I see others caring about them. I don't identify with them, or feel like I need them to be happy, or get really worried about not having them. I have no emotional attachment to them at all. Of course this distance from the status quo rat race life that most people are so deeply embedded in they're not even aware there is an alternative, this distance comes with costs. Costs like not understanding why everyone else in the world is so stressed out or unhappy about certain things. Or maybe not being able to care enough to actually do something in certain situations (although I have such a low threshold for impulsively doing stuff, that I hardly need a reason at all to do something, much less to have an emotionally compelling reason to do it.)

I've been thinking about that a lot this past week or so, my ability to not care and what a relief that is as the world seems to get more and more farcical.

Also this poem:

she was not 
like everyone else,
simply because 
she didn't care
about things. 
instead, her heart
yearned for new places,
people, and experiences 
that would inspire her
to become greater 
in spirit, 
and live as freely,
as her heart loved.

Jose Chavez (?)

Saturday, November 5, 2016

Why bullies are bad for everyone

"In Germany, the Nazis came for the Communists and I didn't speak up because I was not a Communist. Then they came for the Jews and I didn't speak up because I was not a Jew. Then they came for the trade unionists and I didn't speak up because I was not a trade unionist. Then they came for the Catholics and I was a Protestant so I didn't speak up. Then they came for me … By that time there was no one to speak up for anyone."

 Martin Niemöller

Friday, October 14, 2016

Sesame Street on Empathy

I saw this interesting Sesame Street clip defining empathy. Curiously, they never define it as feeling what another person is feeling -- only understanding or imagining what another person is feeling. I guess we would call that cognitive empathy, perhaps even just perspective taking. If that is all that is needed, then I think each sociopath here passes the Sesame Street standard? If anything, it's the autism spectrum that struggles to perspective take?

Tuesday, October 4, 2016

An Introduction to Psychopathy

I am still surprised by the amount of disagreement about psychopathy, sociopathy, antisocial personality disorder, etc. that you'll get from any source -- academic, pop psychology, etc. With that small caveat (nothing is definitive), I found this article on psychopathy to be a good overview with academic cites (and links in the original). Here are some selections:

While it is past antisocial behavior that is particularly important in predicting future criminal activity (Walters, 2003), it is CU (callous unemotional) traits that are at the core of developmental trajectory associated with psychopathy (Frick and White, 2008). The disorder is developmental. It has been shown that CU traits in particular and the psychopathy more generally are relatively stable from childhood into adulthood (Lynam et al., 2007; Munoz and Frick, 2007). In addition, the functional impairments seen in adults with psychopathy (e.g., in responding to emotional expressions, aversive conditioning, passive avoidance learning, reversal learning, extinction) are also seen in adolescents with psychopathic tendencies (see later).
***
Psychopathy is not equivalent to the psychiatric conditions of conduct disorder (CD) or antisocial personality disorder (ASPD) as defined by DSM-5 or their ICD-10 counterparts. The diagnostic criteria for these disorders focus on antisocial behaviors rather than on etiological factors such as the emotion dysfunction seen in psychopathy (Blair et al., 2005). As such these psychiatric conditions describe individuals with difficulties in executive dysfunction (Moffitt, 1993), as well as individuals with symptoms stemming from CU traits. Consequently, individuals with psychopathy are a more homogenous group than those individuals meeting the criteria for CD and ASPD (Karnik et al., 2006). It should be noted, however, that DSM-5 includes the specifier for CD ‘with limited pro-social emotions,’ which stem directly from research on youth with CD and CU traits (Pardini et al., 2010; Pardini and Fite, 2010). Furthermore, the diagnosis of ASPD now includes components of psychopathy (APA, 2013). While the disorder of psychopathy will still not be equivalent to the DSM-5 diagnoses of CD and ASPD, there will be greater overlap in diagnostic conceptualization.

Psychopathy is characterized by an increased risk for antisocial behavior (Frick and Dickens, 2006; Hare, 2003). While several psychiatric disorders and neurological conditions, including CD and ASPD (APA, 2013), confer an increased risk of reactive aggression (Anderson et al., 1999; Leibenluft et al., 2003), psychopathy is unique in that it conveys increased risk for instrumental aggression (Frick et al., 2003). 

Interestingly, an article that was cited included this assessment of treatment options: "While treatment recommendations are currently sparse, recent work has shown that previous assessments of treatment amenability in this population may have been overly pessimistic."

Also, because I had to look this up too:
"A classic measure of stimulus-reinforcement learning is aversive conditioning -- the individual learns that a particular stimulus is associated with threat. Individuals with elevated CU traits show marked impairment in stimulus-reinforcement learning. Indeed, an individual's ability to perform aversive conditioning at 15 years has predictive power regarding whether that individual will display anti-social behavior 14 years later (Raine et a., 1996)."

Monday, September 26, 2016

Aspies also wear masks?

A reader sent me this video with the comment "aspie's do it too".

"I think we're all taught how to be normal at a very young age. . . generally we're expected to act like everybody else . . . the more practiced we are, the normal we see." It's not just sociopaths, it's aspies, and actually everyone else who has been socialized to act "normal" rather than behaving naturally.


The video discusses how mask wearing is a bit of an issue because it hides the underlying issues and needs of the person.

There's also an interesting reference to mask slipping when someone is past the point of being able to pretend anymore. She also discusses the issue of hiding aggression and other potentially negative behavior.

Another interesting remark, an aspie "It's not that we're terrible people . . . or trying to hurt them or offend them in anyway," but since the aspie is trying so hard to act normally, they get exhausted/drained wearing the mask and the aggression or underlying problems build up until they finally explode.

Also making a realistic plan before social occasions for acting normally and liking to spend time alone to rest.

Sound familiar to anyone?

Also, related?


Tuesday, September 13, 2016

Acknowledging yourself

I got a lot of emails from people with sociopathic tendencies or other personality disorders asking me what to do about re-connecting with their sense of self. I kind of don't know how I did it, because it was mainly my therapist guiding me through it? But I thought that this article -- How to Become Yourself -- described it in a generally accurate way, particularly re the uncertainty and time and energy required:

Becoming yourself is hard. In theory it’s easy. You do it by looking very closely at the person that you’ve been, digging out bad behaviors by the root and by letting go of anything that holds you back. It’s hard because the You of Before will make a fuss, it won’t give itself up easy. It has gotten used to not doing the good and terrifying things that make life extraordinary. It wants to stay put, it wants to stay shadowed and safe and out of sight. Even once you’ve decided that you want to be different, want to be braver and more yourself, it doesn’t happen at once.

You take the first few steps and think you’ll just keep going like that until it’s done and you’re changed and everything’s better and you feel whole. But it’s not like that. You take a step, you pause. You agonize, try to go back the way you came–find the road blocked, find in some cases it’s gone completely and ahead is something you can’t yet contemplate going towards. You hang stricken in empty space, between states, between the way you’ve been and the way you’re going to be. Between almost-happy-but-not-quite-happy and beyond, to somewhere great, somewhere where it’s not necessary to ask Is this it? Is this all there is?

It’s like in werewolf movies, one self is not big enough to hold the other, more monstrous self. In your case it’s not a monster, but a bigger and more lethal you that comes bursting out of its old way of being. Don’t be afraid of this. It’s okay to be lethal in the ways you fight for your life. Be lethal in your demands for joy, respect, progress. Step out of what is used up and useless, be lethal and unmoved in your certainty that there is peace ahead. But how to get there?
***
By slowing down
We end up in so many shitty situations by not thinking things through, by not recognizing the pull of our own toxic behaviors or the tell-tale signs that someone is bad news and won’t to leave us better than when they found us. Take a minute. Follow the map back. In the past you did this, then this, then this, and ended up here, without anything. Nod like you’ve discovered something, even if you’re just as confused. Decide in the future to buy a new map, and mark with an X places where you are celebrated. Where you’re safe and happy and strong. These are the places most worth visiting. Go to them as often as possible.

By learning to be by yourself and for yourself
It seemed clear growing up that the only way to experience love was to surrender to it. Put up your hands and step off the edge. Be consumed, or else you’re not doing it right. Be captured, or else what’s the point? Be eaten whole by it. Two life changing heartbreaks down the line and I’m starting to think it isn’t true. Because good love’s not a dinosaur. It’s an exchange of light, it’s two people doing right by one another again and again and again until the last time they speak. That’s what I think anyway and I’ve seen at least two cartoons on the subject.
***
By being better
You cannot be a better, gentler you until you start doing better, gentler things. I don’t mean you have to brush a unicorn’s hair or tuck a snake into bed. But you do have to tread more lightly through your life. You have to make calm and brave decisions about what you would like to happen and you have to take the appropriate actions to make those things most likely. Life is a choose-your-own-adventure. Will I be something? Answer yes. Will I end up where I’m supposed to be? Answer yes again, with as much conviction as you can manage. Will I be happy? Answer yes for the last time, as loudly as possible. But it’s haaaaaard. I know. But not forever. It will be easier. Eventually you’ll forget the way it was–the old ache of it; your heart quiet in its bed, your dreams dragging behind you like a tattered parachute. It will be good. You will be good.

I am aware that most people have either done this or have put off doing this for all sorts of reasons, so I am not sure who the target audience for this post is. But for those of you who have put it off but are still considering doing it, maybe just a quick endorsement from me that it's difficult and it's uncomfortable and even painful to own certain parts of yourself, and things often get uglier and more sideways before they get any better. But it is a really stable, safe, happy, and powerful place to be. There's a sort of confidence in knowing that you're living a life of integrity that is even more powerful and secure than the confidence the sociopath manifests in not caring about anything. (See also Montaigne on this subject) So it's worth it, in my opinion. Although if you do try it, I think it's best to be super committed to it, otherwise you might end up in a worse off position. 

Sunday, September 4, 2016

Good seduction?

I was talking a friend recently who was having a little bit of relationship trouble, specifically a little bit of a lack of reciprocation in interest with a new paramour. My friend is (for various reasons) the type to value being straightforward and direct about things -- the type to bemoan the gamesmanship of modern love, e.g. waiting to respond to someone, not appearing too interested, etc. "Don't wait to text back" are the sorts of platitudes you sometimes see in sappy and misguided social media posts, as if it is so brave and honorable to text someone back right away rather than trying to doing them the favor of making them desire you more than they thought they could ever desire another human being.

This has been a topic that my post-graduating-from-therapy-self has been thinking about for a little bit now -- what role does seduction or other types of potentially "good" manipulation have in healthy relationships? Because my first thought when my friend was telling me this story was maybe my friend needed to read the Art of Seduction, or Dangerous Liaisons, or get any sort of game for the sake of the paramour and for the good of the relationship. Because seducing and game aren't necessary always insidious. I've said it before, and even after dropping most manipulation from my emotional daily vocabulary I still believe it -- everyone wants to be seduced.

I asked me friend, "what is it you like about your paramour"? The answer: mystery, and the charming way the paramour goes about doing things in which everything feels like a pleasant surprise. It's the little things, so little that my friend was almost reluctant to tell me because it seemed silly. Things like giving up your reserved parking spot and parking on the street for the other person, working some connections to get into a hip new place, taking care of everything -- planning, paying, and otherwise trying to anticipate and then meeting another person's needs and wants. In the "old days" they called this "wooing", but they could have called it seduction because what it is at its heart is trying to induce feelings of love, affection, or desire in another person. It's manipulation, but it's not "bad" manipulation, and by that I mean it's not at all unwanted (in a consensual romantic relationship, stalking is another story).

I'm not saying to lie or pretend to be someone other than who you are not to get someone to fall in love with a fantasy. But there is nothing deceptive about (to go back to the earlier example) waiting a reasonable amount of time to text someone back in order to heighten the recipient's anticipation and pleasure when they finally do hear back from you. There is nothing deceptive about encouraging mystery and a sense of discovery between each other rather than dumping all of your personal information and baggage on during the first few dates. It's not whether people deserve or don't deserve honesty, it's that people don't really want honesty in that form in this arena. Maybe that's controversial to say, and certainly there would be plenty of people who probably truly do (anti-seducers, for one). But most just say they want the honesty. What they end up choosing is to be swept off their feet by someone who keeps them guessing, by someone who mixes a bittersweet and puzzlingly compelling blend of frustration and satisfaction in their interactions. Romantic love feels better when it's a bit of a challenge and involves a healthy amount of guesswork and angst. I don't know if it's absolutely necessary to use actual seductive skills to achieve this result, but it's certainly one of the most reliable and effective ways. It takes quite a bit of effort to seduce, and at least some skill. Consequently, there seems to be much more demand than supply for seduction. The fact that everyone wants to be seduced but there is such little actual seduction happening suggests that seducing someone, particularly seducing well, is one of the nicest things you could ever do for another person. Don't you think?

Friday, August 26, 2016

Famous sociopaths in history: Nancy Wake

From a reader (quoting extensively from other sources, not always notated in quotation marks):

I was recently reading about a spy in WWII named Nancy Wake, known as The White Mouse, and it struck me that this woman shows many of the classic traits of a sociopath. Im not sure if you have heard of her before, so here is a not so brief summary:

"The youngest of six children of Charles and Ella Wake, with the next eldest eight years ahead of her, she always felt a little isolated from the rest of the family, with the sole exception of her filmmaker father, whom she adored, but was devastated when, at the age of four, her father abandoned the family – an event believed to have sparked her rebellious nature and fearsome temper. The rest of Wake's childhood was spent waging a kind of guerilla war against her mother and, to a lesser extent, her siblings, which ended only when she ran away at 16."

With $300, she moved to New York and was soon working as a freelance journalist, which led her to Paris where she apparently led a wild life:
"She once described herself — as a young woman — as someone who loved nothing more than “a good drink” and handsome men, “especially French men.” She found work as a freelance journalist, and managed at the same time to live “Parisian nightlife to the full,” according to Mr. FitzSimons. By 22 this globetrotting Aussie/Kiwi was living in Paris, working as a freelance newspaper journalist during the day and  then rocking out at the hottest Parisian nightclubs after dark.  A tough-as-hell chick who could rarely be found without a double gin and tonic in her hand and designer cosmetics in her purse, Wake had a reputation for drinking hard, telling dirty jokes, and then getting a tall, dark, and handsome Frenchman pick up the tab for her. "

After being sent to Germany to interview Hitler, Wake developed a "deep, deep hatred" of Nazis and devoted her life to eliminating them. She married a rich industrialist, and together they helped rescue refugees, spy on Germans, and smuggle information across enemy lines. She used her charms to manipulate German soldiers:
"Against the suspicions of German guards manning the various checkpoints she had to get through, she regarded her beauty as her principal shield and played upon it to the maximum, openly flirting with many Germans. Using her charms and a native cunning, she was so successful with the Resistance that she soon graduated to taking groups of refugees - often downed Allied pilots or Jewish families - between safe houses until they reached the base of the Pyrenees, where other guides would get them across."

She was soon on Gestapos most wanted list, and after her husband was tortured and killed by Nazis trying to find her, she waged open war against the Nazis, leading a resistance movement of 7,000 men against them.

"In April 1944 she parachuted into France to coordinate attacks on German troops and installations prior to the D-Day invasion, leading a band of 7,000 resistance fighters.  Her chute got stuck in a tree on the way down, and when the local French resistance leader said some asinine thing like "I wish all trees grew such beautiful fruit," or something equally cheesy she gave him the finger and said (in perfect French no less), "Don't give me that French shit." In order to earn the esteem of the men under her command, she reportedly challenged them to drinking contests and would inevitably drink them under the table. But her fierceness alone may have won her enough respect: During the violent months preceding the liberation of Paris, Wake killed a German guard with a single karate chop to the neck, executed a women who had been spying for the Germans, shot her way out of roadblocks and biked 70 hours through perilous Nazi checkpoints to deliver radio codes for the Allies."

"With her coiffured hair and red lipstick, Wake was the epitome of glamour, but when she was dropped into occupied France she became a fighting force.
Even without a weapon, she could be deadly. During one raid she reportedly killed an SS guard with her bare hands to prevent him raising the alarm. "She is the most feminine woman I know until the fighting starts. Then she is like five men," one of her French colleagues recalled."

Despite the violent nature of her heroic deeds, she displayed no hint of remorse over killing.

"Afterwards she would declare: "In my opinion, the only good German was a dead German, and the deader, the better. I killed a lot of Germans, and I am only sorry I didn't kill more."

"Lady was ice-cold.
Known as "The White Mouse" by her German pursuers, Wake spent much of the war as an Allied operative in France, helping escaped POWs and others wanted by the Germans flee to Spain, running messages between the British military and French resistance — and, of course, choking the life out of various Nazis.

"I was not a very nice person," Wake said once, according to the Times. "And it didn't put me off my breakfast.""

"She returned several times to live in Australia, making unsuccessful attempts to get elected to parliament, but had an uneasy relationship with the country of her childhood, feeling unrecognised and underappreciated. This led her to refuse decorations from the Australian government; with characteristic bluntness, she said they could "stick their medals where the monkey stuck his nuts". In February 2004, she relented and was made a Companion of the Order of Australia.

Naturally, not giving a crap about awards and stuff like that, Wake sold off her medals and lived off the money for the rest of her life.  When asked why the hell she sold a trio of Croix de Guerres, she said, "There's no point in keeping them… I'll probably go to hell and they'd melt anyways."
Wake found post-war life uneventful. "It's all been so exciting … and then it all fizzled out. I had a very happy war," she said. FitzSimons told Australian radio: "She was a woman who was always a hair-trigger from being in a rage … and that rage within her was wonderful during the war, [but] it could be problematic when the war was over. She was a force of nature."

"Her volatility and bursts of rage, which had been so effective in the war, did not stop with the peace. A lot about Wake was ill-suited to regular civilian life and she was keenly aware of it. ''After the war ended, it was dreadful because you've been so busy and then it all just fizzles out,'' she told The Australian in 1983.

"In an interview a decade ago, at the age of 89, Wake appeared to have lost none of her fighting spirit. "Somebody once asked me: 'Have you ever been afraid?' Hah! I've never been afraid in my life," she said."

"“I was never afraid,” she said. “I was too busy to be afraid.”

By most accounts, Ms. Wake never figured out what to do with her life after the war.

She settled, the best that she could, for being a homemaker for her second husband, a garrulous former RAF pilot by the name of John Forward, whom she had met in the mid-1950s and who took up a position as a mid-ranking executive with an Australian textiles firm. Generally, the two were very happy together and John came to cope with being with a woman who was only ever a hair-trigger away from high hilarity or high-octane fury."

Saturday, August 20, 2016

How to break up with a sociopath (part 2)

One of the more popular posts here (not a good sign for the enduring likability of sociopaths) is how to break up with a sociopath, in which I basically advocate to take the time-honored defensive tactic (in both the animal and human kingdoms) -- make yourself as unappealing of a target as possible. 

For whatever reason, this suggestion has been sometimes controversial. People wonder why it is up to them to act like a loser just to throw the sociopath off their scent. I don't know what to say to that, except that not everything in this world is fair and I'm just describing what I have found to work best. 

Here is a recent comment on that post with someone working the system with success:

I was finally able to shake my sociopathic boyfriend by becoming annoying, helpless and whiney about things that didn’t involve him in my life. (I am the most independent, self-sufficient person I know). At first, he was just angry, but nothing changed, he still wouldn't leave me alone, still tried to yank my chain all the time and hurt me. But after a while, me acting like I was a total hot mess got WAY too annoying for him. 

I made it seem that I was no longer playing the game with him, but I was far too preoccupied by other meaningless drama and problems in my life that had nothing to do with him. My health, my aging parents, my boring job……….he had no interest in those things.

Since he lacked the ability to care about when I was going through hard times, and also refused to help me (or anyone) in any way, no matter the situation, he got bored because I was no longer engaging with him, and I seemed like I was on the edge of reason because of other things.

He finally lost interest for good and moved on to other ‘marks’ that were easy prey. He’d check back in every once and a while to see if I was back to my old self whom he could get some sort of rise out of. And I kept up the “helpless, depressed, flighty, hot-mess” persona every single time.

I’m free now, but I know if he had ANY idea how I played him on that one, he’d probably kill me.

Here's another recent comment with someone else not doing what I advised:

After doing a ton of research, and actually finding THIS blog, I figured a lot of things out. And I ended things for good with him. I kept it as short and sweet as possible, but put back his own bad behavior on him, told him I no longer found this acceptable because of what it was doing to me, and told him I was done and I wanted him to leave me alone.

(After researching, that was the wrong thing to do, because a sociopath does not want to be called on their behavior or think anything is their fault, but MY self preservation took priority over his mind games! I was no longer concerned with if he was happy or if I was fulfilling his needs, I was trying to save myself.)

Now he's SUPER angry with me and obsessed with getting me (or rather, what i DID for him previously) back. Not that he wants to be nice or anything, but he's angry at me DESPITE how horribly he's treated me, that I no longer love him.

I think the reason he is angry and will not leave me alone is because I stopped the game. And he wasn't quite ready to stop. I think I took that "power" over the situation away from him by refusing to play. And that's what makes him SO angry and obsessive.

I don't get it. My mind doesn't work that way. He doesn't want ME. He doesn't love ME. He got off on the GAME. He got off on thinking he had power over me because I LOVED him.

Now that's gone and it wasn't on his terms. I had no idea where the game ended and had a feeling the final part of the game was to destroy me. To see me fall apart. I refuse to do that. When I get to that point with a person, I cut and run. I simply cannot allow myself to self-destruct for someone who has done so little for me and who has hurt me so terribly. And in his mind, that's unfair. I didn't let him finish the game. THAT'S why he can't let go.

Your man didn't get to finish his game on his terms.

Nobody has to do anything they don't want to do, of course. But realize that you make compromises to keep the peace in your life all of the time. You may feel strongly about abortion (either way), or politics, or religion, etc. etc. etc. But most of the time you don't go around confronting people on these issues trying to get them to validate your own position, when you should know that they aren't likely to do any such thing and any attempts you make to do so will just lead to a heated argument. Likewise, you wouldn't argue with a three year old about what is their optimal bedtime. The easiest way to avoid a confrontation with a sociopath is not to make a big production out of breaking up with them because you find them to be unsuitable, but to make them think like whatever is happening is their decision and they are in control. Public Service Announcement over!

Monday, August 15, 2016

Bonding over bullying

I've been meaning to post about this Invisibilia episode for ages, and also saw this comment from a somewhat recent post that made me want to post it again, and finally have gotten around to it.

So the Invisibilia episode is worth listening to fully, at least the first half of it. It talks about a woman who has always been treated badly, bullied, and even villified, and she had no idea why. She's high functioning -- a doctor -- but she found social interactions to be very difficult. She describes the worst of many similar episodes of bullying:

The worst thing that ever happened was, I was at summer camp, and I don't know what I did. I have no idea. But they actually bound and gagged me and took me out of the cabin at night in the rain and put me outside, and it was just awful.

Here's why: "Kim's brain is not great at seeing emotion. When she looks out at the world, she physically sees all the things that most people see. It's just that much of the emotion is subtracted. Though for most of her life, she didn't realize that, and so her interactions with other kids could be difficult."

She undergoes TMS, transcranial magnetic stimulation, which some of you may remember from Wisdom of Psychopaths: "Basically in TMS you take this very fancy magnet, hold it to the scalp and send pulses through the skull to get brain cells to activate in a different way. They typically change for a very short period of time - between 15 and 40 minutes."

During TMS, she experiences for the first time an awareness of the emotional world, and realizes that this whole time she has been missing out on millions of emotional cues from the people around her. She says that she would have otherwise had no idea that such a world existed before, because she had always just believed that the way she saw the world was the way the world actually was (sound familiar to all of you out there?).

I thought the hosts had an interesting reaction to her realization that the world was different than she thought it was -- as if maybe she would have been better off not knowing. But she doesn't see it that way at all:

But even though TMS has not changed Kim's ability to see long-term, she says she's still happy she got it. She says she thinks a lot about one of the videos she was shown. In it, two employees were saying mean things to a fellow employee named Frank. And Kim says the first time she watched it before the TMS, she couldn't answer any of the questions the researchers were asking about it. But afterwards, she understood not only the video but also one of the big mysteries that had dominated much of her life.

KIM: It never made any sense to me as to why people would be mean to somebody else. Why would you be mean to somebody? And what I saw is that when the two employees were there and were talking together and then were giving Frank a hard time, the primary thing was not that they were trying to be mean to Frank.

The primary thing is that they were bonding, building a bond between the two of them. And it was simply the means to do it was to be nasty to Frank. And then I was like, oh, maybe that's what these kids were doing when they were bullying me.

SPIEGEL: It's much easier to live in a world which makes sense, where people are mean not just for fun but because they, like everyone else, want to belong and feel safe. Now that's the world that Kim lives in. 

This same phenomenon of bonding over bullying was referenced in the comment I mentioned above:

But I also made the experience, that the team spirit in a group is rising if there is a common "enemy/victim". Well it's at the victims expense but for the rest of the group and their friendships it is something positive... Anyway, I don't know if this phenomenon is also visible in a group consisting of various sociopaths.

The point of the podcast was that everyone has blindspots -- everyone has a certain viewpoint that by its very nature is limited. As much as Kim was blind to emotions and sociopaths are blind to morality, empaths are also blind to the random things they get up to -- like bonding over bullying. The key is to have just a little bit of intellectual humility to admit the possibility that the way you see the world may not be 100% accurate. 
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