Collective Narcissism: Narcissism, Culture, and Society
By: Dr. Sam Vaknin
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"It is always possible to bind together a considerable number of people in love, so long as there are other people left over to receive the manifestations of their aggressiveness"
(Sigmund Freud, Civilization and Its Discontents)
“Because of their ignorance of the size of the earth and the exaggerated opinion they have of themselves, the Chinese are of the opinion that only China among the nations is deserving of admiration. Relative to the grandeur of empire, of public administration and of reputation of learning, they look upon all other people not only as barbarous but as unreasoning animals. To them there is no other place on earth that can boast of a king, of a dynasty, or of culture. The more their pride is inflated by this ignorance, the more humiliated they become when the truth is revealed.”
(China in the Sixteenth Century: The Journals of Matthew Ricci, 1583-1610)
Ours is a civilization based on a carpe diem mentality of “every man for himself”, “what’s in it for me”, “out with the barely old - in with the untried new”: malignant individualism run amok and gone awry, infecting and contaminating every act and behavior. Even charitable giving has been transformed into narcissistic altruism. As their societies and value systems implode and crumble and as their skills are rendered obsolete, people suffer “anomic traumas”: deep pain and terror-filled disorientation in equal measures. They feel utterly alienated and atomized and they react with hurt-aversion and avoidance.
As empathy, emotional sustenance and communal support, solidarity, loyalty, and a sense of belonging all become relics of a fast receding past, the mass victims of anomic trauma put up primitive, stopgap and last resort narcissistic defences. These, in turn, only exacerbate the very traumatic conditions, social dislocations, and experiences that necessitated their deployment in the first place.
Moreover, the anonymity which is the inevitable outcome of life in anthill megalopolises and cities with millions of denizens – the abodes of three quarters of humanity in the wake of relentless of urbanization – is excruciating. In an effort to reassert their self-identity and to remind others of their existence as something more than a statistic, people resort to ever-escalating attention-seeking behaviors coupled with aggressive boundary-setting.
The “grab as you can and damn the consequences to yourself and to others” mentality spreads across generations and among peers. There is no refuge as collectives, large (nations, the church) and small (family, workplace, neighbourhood) are rendered dysfunctional by rapid-fire changes and commensurate enabling technology. Our very ability to self-organize, self-assemble, and act in unison is in jeopardy as is our future as a species.
From the dawn of history to the late 1950s, the collective was the organizing principle of human affairs. The pursuit of happiness was channelled via collectives and even dissidents and rebels formed collectives to express their grievances. But, this old system brought humanity to the verge of extinction. Disenchanted with mass ideologies, people switched to the opposite pole: militant individualism, which became the new battle cry and organizing principle of increasingly more narcissistic collectives and individuals alike.
In their book "Personality Disorders in Modern Life", Theodore Millon and Roger Davis state, as a matter of fact, that pathological narcissism was the preserve of "the royal and the wealthy" and that it "seems to have gained prominence only in the late twentieth century". Narcissism, according to them, may be associated with "higher levels of Maslow's hierarchy of needs ... Individuals in less advantaged nations ... are too busy trying (to survive) ... to be arrogant and grandiose".
They - like Lasch before them - attribute pathological narcissism to "a society that stresses individualism and self-gratification at the expense of community, namely the United States." They assert that the disorder is more prevalent among certain professions with "star power" or respect. "In an individualistic culture, the narcissist is 'God's gift to the world'. In a collectivist society, the narcissist is 'God's gift to the collective'".
Millon quotes Warren and Caponi's "The Role of Culture in the Development of Narcissistic Personality Disorders in America, Japan and Denmark":
"Individualistic narcissistic structures of self-regard (in individualistic societies) ... are rather self-contained and independent ... (In collectivist cultures) narcissistic configurations of the we-self ... denote self-esteem derived from strong identification with the reputation and honor of the family, groups, and others in hierarchical relationships."
Having lived in the last 20 years 12 countries in 4 continents - from the impoverished to the affluent, with individualistic and collectivist societies - I know that Millon and Davis are wrong. Theirs is, indeed, the quintessentially provincial American point of view which lacks an intimate knowledge of other parts of the world. Millon even wrongly claims that the DSM's international equivalent, the ICD, does not include the narcissistic personality disorder (it does).
Pathological narcissism is a ubiquitous phenomenon because every human being - regardless of the nature of his society and culture - develops healthy narcissism early in life. Healthy narcissism is rendered pathological by abuse - and abuse, alas, is a universal human behavior. By "abuse" we mean any refusal to acknowledge the emerging boundaries of the individual - smothering, doting, and excessive expectations - are as abusive as beating and incest.
With 7 billion humans on the planet, the need to assert oneself, to be noticed, to be recognized as unique is ever more pressing. No one likes to feel a cog in a machine, an atom in an organism, or a speck among billions. Consumerism and mass communication that lead to global cultural and societal homogeneity foster the same narcissistic reactions and provoke the same narcissistic defenses in whole collectives as they do in individuals.
There are malignant narcissists among subsistence farmers in Africa, nomads in the Sinai desert, day laborers in east Europe, and intellectuals and socialites in Manhattan. Malignant narcissism is all-pervasive and independent of culture and society.
It is true, though, that the WAY pathological narcissism manifests and is experienced is dependent on the particulars of societies and cultures. In some cultures, it is encouraged, in others suppressed. In some societies it is channelled against minorities - in others it is tainted with paranoia. In collectivist societies, it may be projected onto the collective, in individualistic societies it is an individual's trait.
Yet, can families, organizations,
ethnic groups, churches, and even whole nations be safely described as
"narcissistic" or "pathologically self-absorbed"? Wouldn't
such generalizations be a trifle racist and more than a trifle wrong? The
answer is: it depends.
Human collectives - states, firms, households, institutions, political parties, cliques, bands - acquire a life and a character all their own. The longer the association or affiliation of the members, the more cohesive and conformist the inner dynamics of the group, the more persecutory or numerous its enemies, the more intensive the physical and emotional experiences of the individuals it is comprised of, the stronger the bonds of locale, language, and history - the more rigorous might an assertion of a common pathology be.
Such an all-pervasive and extensive pathology manifests itself in the behavior of each and every member. It is a defining - though often implicit or underlying - mental structure. It has explanatory and predictive powers. It is recurrent and invariable - a pattern of conduct melded with distorted cognition and stunted emotions. And it is often vehemently denied.
A possible DSM-like list of criteria for narcissistic organizations or groups:
An all-pervasive pattern of grandiosity (in fantasy or behavior), need for admiration or adulation and lack of empathy, usually beginning at the group's early history and present in various contexts. Persecution and abuse are often the causes - or at least the antecedents - of the pathology.
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Five (or more) of the following criteria must be met:
9. The group as a whole, or members of the group - acting as such and by virtue of their association and affiliation with the group - are arrogant and sport haughty behaviors or attitudes coupled with rage when frustrated, contradicted, punished, limited, or confronted. This often leads to anti-social behavior, cover-ups, and criminal activities on a mass scale.
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Collectives - especially bureaucracies, such as for-profit universities, health maintenance organizations (HMOs), the army, and government - tend to behave passive-aggressively and to frustrate their constituencies. This misconduct is often aimed at releasing tensions and stress that the individuals comprising these organizations accumulate in their daily contact with members of the public.
Additionally, as Kafka astutely observed, such misbehavior fosters dependence in the clients of these establishments and cements a relationship of superior (i.e., the obstructionist group) versus inferior (the demanding and deserving individual, who is reduced to begging and supplicating).
Passive-aggressiveness has a lot in common with pathological narcissism: the destructive envy, the recurrent attempts to buttress grandiose fantasies of omnipotence and omniscience, the lack of impulse control, the deficient ability to empathize, and the sense of entitlement, often incommensurate with its real-life achievements.
No wonder, therefore, that negativistic, narcissistic, and borderline organizations share similar traits and identical psychological defenses: most notably denial (mainly of the existence of problems and complaints), and projection (blaming the group's failures and dysfunction on its clients).
In such a state of mind, it is easy to confuse means (making money, hiring staff, constructing or renting facilities, and so on) with ends (providing loans, educating students, assisting the poor, fighting wars, etc.). Means become ends and ends become means.
Consequently, the original goals of the organization are now considered to be nothing more than obstacles on the way to realizing new aims: borrowers, students, or the poor are nuisances to be summarily dispensed with as the board of directors considers the erection of yet another office tower and the disbursement of yet another annual bonus to its members. As Parkinson noted, the collective perpetuates its existence, regardless of whether it has any role left and how well it functions.
As the constituencies of these collectives - most forcefully, its clients - protest and exert pressure in an attempt to restore them to their erstwhile state, the collectives develop a paranoid state of mind, a siege mentality, replete with persecutory delusions and aggressive behavior. This anxiety is an introjection of guilt. Deep inside, these organizations know that they have strayed from the right path. They anticipate attacks and rebukes and are rendered defensive and suspicious by the inevitable, impending onslaught.
Still, deep down bureaucracies epitomize the predominant culture of failure: failure as a product, the intended outcome and end-result of complex, deliberate, and arduous manufacturing processes. Like the majority of people, bureaucrats are emotionally invested in failure, not in success: they thrive on failure, calamity, and emergency. The worse the disaster and inaptitude, the more resources are allocated to voracious and ever-expanding bureaucracies (think the US government post the 9/11 terrorist attacks). Paradoxically, their measure of success is in how many failures they have had to endure or have fostered.
These massive organs tend to attract and nurture functionaries and clients whose mentality and personality are suited to embedded fatalism. In a globalized, competitive world the majority are doomed to failure and recurrent deprivation. Those rendered losers by the vagaries and exigencies of modernity find refuge in Leviathan: imposing, metastatically sprawling nanny organizations and corporations who shield them from the agonizing truth of their own inadequacy and from the shearing winds of entrepreneurship and cutthroat struggle.
A tiny minority of mavericks swim against this inexorable tide: they innovate, reframe, invent, and lead. Theirs is an existence of constant strife as the multitudes and their weaponized bureaucracies seek to put them down, to extinguish the barely flickering flame, and to appropriate the scant resources consumed by these forward leaps. In time, ironically, truly successful entrepreneurs themselves become invested in failure and form their own vast establishment empires: defensive and dedicated rather than open and universal networks. Progress materializes despite and in contradistinction to the herd-like human spirit – not because of it.
In an article titled “Dangerous Ideas: Five Beliefs that Propel Groups Towards Conflict”, published in March 2003 in The American Psychologist, the authors, Eidelson and Eidelson, identify 5 belief domains: superiority, injustice, vulnerability, distrust, and helplessness which affect the perception of reality and influence behavior. This sounds like a perfect encapsulation of the mindset of the covert (fragile, shy, vulnerable) narcissist or covert borderline.
Tajfel and Turner’s 1979 Social Identity Theory posits that people place themselves in an in-group contrasted with an outgroup. This is also determined by beliefs held by individuals.
From: Masoud, M.W. Zackie. "An Analysis of Abu Mus’ab al-Suri’s “Call to Global Islamic Resistance”." Journal of Strategic Security 6, no. 1 (2013) : 1-18. DOI: http://dx.doi.org/10.5038/1944-04126.96.36.199 Available at: https://digitalcommons.usf.edu/jss/vol6/iss1/4
“Superiority: The superiority belief domain reflects in-group members’ conviction that they are better than an out-group in vital, uncontested ways. They often view themselves as a special people, who are chosen and ‘destined for greatness’ (Eidelson, 2009, p. 4).
The out-group is thus seen as an inferior one on many grounds, which include moral, spiritual and intellectual grounds. Such self-glorifying attitudes often lead in-group members to exaggerate their abilities and to make proclamations of invincibility.
Injustice: The injustice belief domain is reflected in members’ perception of having been violated or mistreated by a particular out-group; the out-group is viewed as the sole source of the grievances and difficulties that the in-group has faced.
The in-group may frequently attribute unforeseen or unfortunate circumstances to the deliberate work of the out-group, without necessarily resorting to solid evidence.
Vulnerability: The vulnerability belief domain involves members perceiving their own future as precarious; the world is seen as an essentially hazardous place where members are constantly living under threat.
Such a perception leads to an increased feeling of in-group solidarity with potentially devastating consequences, since members may start acting preemptively towards a particular out-group in an attempt to ensure their own group’s continued survival.
Distrust: The distrust belief domain portrays members of an in-group who believe that an out-group is conspiring to intentionally cause them harm. Within this framework, every action by the out-group is automatically interpreted as hostile, although other explanations may be equally plausible.
At times, the deep-rooted feelings of distrust find their roots in historical accounts of inter-group conflict. Such entrenchment of the distrust belief domain ultimately renders the in-group incapable of ever trusting the out-group.
Helplessness: This belief domain reflects in-group members’ perception that they are unable to change their status quo. In the selected framework, helplessness is the only belief that contributes to constraining conflict; it incapacitates members and leads them to submit to perceptions of absolute powerlessness.
Since group members can only be mobilized to take the necessary risks involved in conflict when there is a sensible chance of success, the helplessness belief domain is, in effect, demobilizing. Conversely, if there is a perception that the prevailing status quo can be toppled, then mobilization is encouraged.”
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