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#5394 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 2, 2008 11:34 am
Subject: Quotes
vaksammt
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Quote of the Day - 1st of February 2008:

Some people think only intellect counts:  knowing how to solve problems,
knowing how to get by, knowing how to identify an advantage and seize it.
But the functions of intellect are insufficient without courage, love,
friendship, compassion and empathy.
  --Dean Koontz

Today's Challenge:

"We are as near to heaven by sea as by land!" Who made this quote famous?
Who made this quote famous?

a. Humphrey Gilbert
b. James Cook
c. Roald Amundsen
d. Vitus Bering
View the choices and answer the challenge at http://www.quoteworld.org!

"People who think they know everything are a great annoyance to those of us
who do."
-- Anonymous


NEW EDITION - Almost 200 pages of quotes and online resources!

Forward this message and the book itself to interested parties!

A collaborative effort of the members of the Suite101 Narcissistic
Personality Disorder Topic (community) - "The Narcissism Book of Quotes"
contains hundreds of quotes, carefully selected from more than 12,000
entries in 1300 discussion threads. Almost 200 pages - at no charge to you!

Family members - parents, children, spouses - colleagues, friends, and
acquaintances discuss their experiences with abusive and controlling
narcissists. Verbal abuse, mental abuse, stalking, bullying, harassment,
indifference, and anguish are all described honestly and intimately in this
small tome.

Includes links to online resources about the Narcissistic Personality
Disorder and relationships with abusive narcissists.

Suite101 Narcissistic Personality Disorder Topic (community)

http://www.suite101.com/welcome.cfm/npd

Download the Narcissism Book of Quotes

http://www.narcissistic-abuse.com/NPDQuotes.rtf

Download other books about mental health issues here:

http://www.narcissistic-abuse.com/freebooks.html

Sam Vaknin

#5395 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 2, 2008 11:38 am
Subject: Court Looks at Legal Role for Mentally Ill
vaksammt
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===========================================

 
Court Looks at Legal Role for Mentally Ill
Published: March 27, 2008

WASHINGTON — A landmark Supreme Court decision 33 years ago gave criminal defendants the right to represent themselves at trial.

The right to proceed without a lawyer, the court said then, was a logical corollary to the Sixth Amendment right to the assistance of counsel. If the Constitution gave people the right to a lawyer, the justices reasoned, then it necessarily gave them to right to dispense with one, as well.

But what about a defendant who is mentally ill and who, although technically competent to stand trial, has come to the perhaps delusional conclusion that he is better off without a lawyer?

That was the question for the court during an argument on Wednesday. The court’s precedents suggest that the standards for competence to stand trial and competence to represent oneself are one and the same. But at least some justices appeared convinced that the issue required a fresh look.

The case is an appeal by the State of Indiana from a ruling by its State Supreme Court that a judge violated a defendant’s right to self-representation by refusing to let him proceed without a lawyer.

The defendant, Ahmad Edwards, was a schizophrenic who was originally deemed incompetent to stand trial on a charge of attempted murder. After two prolonged hospitalizations over nearly three years, Mr. Edwards was found competent to stand trial.

Represented by a court-imposed lawyer, he was convicted by a jury and sentenced to 30 years in prison.

The Indiana Supreme Court held that Mr. Edwards’s competency to stand trial meant that he was competent to represent himself. In its appeal to the United States Supreme Court, Indiana v. Edwards, No. 07-208, the state included in its brief excerpts some motions Mr. Edwards filed with the trial court that led the judge to conclude that he should not be permitted to represent himself.

For example, one “motion to dismiss” included this sentence: “Defendant prays Psalm 15.5 for innocent of court property to be dismissed wherefore, so shall it be done.”

Addressing the justices, the Indiana solicitor general, Thomas M. Fisher, said the judge was “justified in requiring a higher level of competency for self-representation in order to prevent the trial of Ahmad Edwards from descending into a farce.”

Justice Antonin Scalia, the member of the court who takes the broadest view of various rights under the Sixth Amendment, challenged Mr. Fisher to explain why the judge could not have waited to see how Mr. Edwards would actually handle himself.

“By waiting to see if in fact he will turn the trial into a farce,” Justice Scalia said, “you avoid the risk of depriving him of his right to represent himself, which is certainly a very important constitutional right.”

Justice Scalia had a similar exchange with Michael R. Dreeben, a deputy United States solicitor general, who argued for the federal government on Indiana’s behalf. Mr. Dreeben said the court should not adhere to a rigid rule that would “force the state to have the train wreck occur when the evidence is very firm and reliable that it will occur.”

He said the state’s interest lay in “starting the trial from the beginning in a coherent and orderly way and not subjecting the defendant to the risk of an unfair trial based on the defendant’s own incompetence.”

Justice Stephen G. Breyer was among the justices most sympathetic to the state’s argument. Defendants representing themselves “do surprisingly well,” Justice Breyer said, citing a study noted in a brief filed by the American Psychiatric Association. But, he added, “there is a small subclass” of defendants who fare badly on their own.

Why not have “a rule which permitted a state to deal with this subclass of disturbed people who want to represent themselves?” Justice Breyer asked Mark T. Stancil, the lawyer for Mr. Edwards. “This is a perfect instance where the states should experiment.” Mr. Stancil replied that such an approach “undermines the fundamental premise of the Sixth Amendment, which is it’s his defense.”

He offered examples of his client’s evident understanding of the proceedings. That provoked a dismissive comment from Justice Anthony M. Kennedy, who said, “There are all kinds of nuts who could get 90 percent on the bar exam.”

The standard for competence to stand trial, formulated in a 1960 Supreme Court decision, Dusky v. United States, is fairly basic. It requires that a defendant have “sufficient present ability to consult with lawyer with a reasonable degree of rational understanding” and a “rational as well as a factual understanding of the proceedings against him.”

Mr. Fisher, the Indiana solicitor general, said the standard for competency to represent oneself should require more, “that it is within the state’s authority to override this right where the defendant cannot communicate coherently with the court or the jury.”

To that, Justice Scalia responded: “Cannot communicate coherently? I sometimes think that the lawyers cannot communicate coherently.”


#5396 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Tue Jun 3, 2008 5:39 pm
Subject: Axes of Mental Health Disorders
vaksammt
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Axes of Mental Health Disorders
Guest Author - Sam Vaknin

Personality disorders are like tips of icebergs. They rest on a foundation of causes and effects, interactions and events, emotions and cognitions, functions and dysfunctions that together form the patient and make him or her what s/he is.

The DSM uses five axes to analyze, classify, and describe these data. The patient (or subject) presents himself to a mental health diagnostician, is evaluated, tests are administered, questionnaires fulfilled, and a diagnosis rendered. The diagnostician uses the DSM's five axes to "make sense" and meaningfully organize of the information he had gathered in this process.

Axis I demands that he specify all the patient's clinical mental health problems that are not personality disorders or mental retardation. Thus, Axis I includes issues first diagnosed in infancy, childhood, or adolescence; cognitive problems (e.g., delirium, dementia, amnesia); mental disorders due to a medical condition (for instance, dysfunctions caused by brain injury or metabolic diseases); substance-related disorders; schizophrenia and psychosis; mood disorders; anxiety and panic; somatoform disorders; factitious disorders; dissociative disorders; sexual paraphilias; eating disorders; impulse control problems and adjustment issues.

We will discuss Axis II at length in our next articles. It comprises personality disorders and mental retardation (interesting conjunction!).

If the patient suffers from medical conditions that affect his state of mind and mental health, these are noted under Axis III. Some psychological problems are directly caused by medical issues (hyperthyroidism causes depression). In other cases, the latter are concurrent with or exacerbate the former. Virtually all biological illnesses may provoke changes in the patient's psychological make-up, behavior, cognitive functioning, and emotional landscape.

But the machinery of life - both body and "soul" - is reactive as well as proactive. It is molded by one's psychosocial circumstances and environment. Life crises, stresses, deficiencies, and inadequate support all conspire to destabilize and, if sufficiently harsh, ruin one's mental health. The DSM enumerates dozens of adverse influences that should be recorded by the diagnostician under Axis IV: death in the family or of a close friend; health problems; divorce; remarriage; abuse; doting or smothering parenting; neglect; sibling rivalry; social isolation; discrimination; life cycle transition (such as retirement); unemployment; workplace bullying; housing or economic problems; limited or no access to health care services; incarceration or litigation; traumas and many more events and situations.

Finally, the DSM recognizes that the clinician's direct impression of the patient is at least as important as any "objective" data he may gather during the evaluation phase. Axis V allows the diagnostician to record his judgment of "the individual's overall level of functioning". This, admittedly, is a vague remit, open to ambiguity and bias. To counter these risk, the DSM recommends that mental health professionals use the Global assessment of Functioning (GAF) Scale. Merely administering this structured test forces the diagnostician to formulate his views rigorously and to weed out cultural and social prejudices.

Having gone through this long and convoluted process, the therapist, psychologist, psychiatrist, or social worker now has a complete picture of the subject's life, personal history, medical background, environment, and psyche. She is now ready to move on and formally diagnose a personality disorder with or without co-morbid (concurrent) conditions.


==============================================================
Author Bio
Sam Vaknin is the author of Malignant Self Love - Narcissism Revisited and After the Rain - How the West Lost the East. He served as a columnist for Central Europe Review, Global Politician, PopMatters, eBookWeb , and Bellaonline, and as a United Press International (UPI) Senior Business Correspondent. He was the editor of mental health and Central East Europe categories in The Open Directory and Suite101.

Topics in Personality Disorders
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Content copyright © 2008 by Sam Vaknin. All rights reserved.
This content was written by Sam Vaknin. If you wish to use this content in any manner, you need written permission. Contact Carissa Vaughn for details.

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#5397 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 5, 2008 2:32 pm
Subject: He Who Cast the First Stone Probably Didn’t
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==========================================

 
Op-Ed Contributor

He Who Cast the First Stone Probably Didn’t

 
Published: July 24, 2006

LONG before seat belts or common sense were particularly widespread, my family made annual trips to New York in our 1963 Valiant station wagon. Mom and Dad took the front seat, my infant sister sat in my mother’s lap and my brother and I had what we called “the wayback” all to ourselves.

In the wayback, we’d lounge around doing puzzles, reading comics and counting license plates. Eventually we’d fight. When our fight had finally escalated to the point of tears, our mother would turn around to chastise us, and my brother and I would start to plead our cases. “But he hit me first,” one of us would say, to which the other would inevitably add, “But he hit me harder.”

It turns out that my brother and I were not alone in believing that these two claims can get a puncher off the hook. In virtually every human society, “He hit me first” provides an acceptable rationale for doing that which is otherwise forbidden. Both civil and religious law provide long lists of behaviors that are illegal or immoral — unless they are responses in kind, in which case they are perfectly fine.

After all, it is wrong to punch anyone except a puncher, and our language even has special words — like “retaliation” and “retribution” and “revenge” — whose common prefix is meant to remind us that a punch thrown second is legally and morally different than a punch thrown first.

That’s why participants in every one of the globe’s intractable conflicts — from Ireland to the Middle East — offer the even-numberedness of their punches as grounds for exculpation.

The problem with the principle of even-numberedness is that people count differently. Every action has a cause and a consequence: something that led to it and something that followed from it. But research shows that while people think of their own actions as the consequences of what came before, they think of other people’s actions as the causes of what came later.

In a study conducted by William Swann and colleagues at the University of Texas, pairs of volunteers played the roles of world leaders who were trying to decide whether to initiate a nuclear strike. The first volunteer was asked to make an opening statement, the second volunteer was asked to respond, the first volunteer was asked to respond to the second, and so on. At the end of the conversation, the volunteers were shown several of the statements that had been made and were asked to recall what had been said just before and just after each of them.

The results revealed an intriguing asymmetry: When volunteers were shown one of their own statements, they naturally remembered what had led them to say it. But when they were shown one of their conversation partner’s statements, they naturally remembered how they had responded to it. In other words, volunteers remembered the causes of their own statements and the consequences of their partner’s statements.

What seems like a grossly self-serving pattern of remembering is actually the product of two innocent facts. First, because our senses point outward, we can observe other people’s actions but not our own. Second, because mental life is a private affair, we can observe our own thoughts but not the thoughts of others. Together, these facts suggest that our reasons for punching will always be more salient to us than the punches themselves — but that the opposite will be true of other people’s reasons and other people’s punches.

Examples aren’t hard to come by. Shiites seek revenge on Sunnis for the revenge they sought on Shiites; Irish Catholics retaliate against the Protestants who retaliated against them; and since 1948, it’s hard to think of any partisan in the Middle East who has done anything but play defense. In each of these instances, people on one side claim that they are merely responding to provocation and dismiss the other side’s identical claim as disingenuous spin. But research suggests that these claims reflect genuinely different perceptions of the same bloody conversation.

If the first principle of legitimate punching is that punches must be even-numbered, the second principle is that an even-numbered punch may be no more forceful than the odd-numbered punch that preceded it. Legitimate retribution is meant to restore balance, and thus an eye for an eye is fair, but an eye for an eyelash is not. When the European Union condemned Israel for bombing Lebanon in retaliation for the kidnapping of two Israeli soldiers, it did not question Israel’s right to respond, but rather, its “disproportionate use of force.” It is O.K. to hit back, just not too hard.

Research shows that people have as much trouble applying the second principle as the first. In a study conducted by Sukhwinder Shergill and colleagues at University College London, pairs of volunteers were hooked up to a mechanical device that allowed each of them to exert pressure on the other volunteer’s fingers.

The researcher began the game by exerting a fixed amount of pressure on the first volunteer’s finger. The first volunteer was then asked to exert precisely the same amount of pressure on the second volunteer’s finger. The second volunteer was then asked to exert the same amount of pressure on the first volunteer’s finger. And so on. The two volunteers took turns applying equal amounts of pressure to each other’s fingers while the researchers measured the actual amount of pressure they applied.

The results were striking. Although volunteers tried to respond to each other’s touches with equal force, they typically responded with about 40 percent more force than they had just experienced. Each time a volunteer was touched, he touched back harder, which led the other volunteer to touch back even harder. What began as a game of soft touches quickly became a game of moderate pokes and then hard prods, even though both volunteers were doing their level best to respond in kind.

Each volunteer was convinced that he was responding with equal force and that for some reason the other volunteer was escalating. Neither realized that the escalation was the natural byproduct of a neurological quirk that causes the pain we receive to seem more painful than the pain we produce, so we usually give more pain than we have received.

Research teaches us that our reasons and our pains are more palpable, more obvious and real, than are the reasons and pains of others. This leads to the escalation of mutual harm, to the illusion that others are solely responsible for it and to the belief that our actions are justifiable responses to theirs.

None of this is to deny the roles that hatred, intolerance, avarice and deceit play in human conflict. It is simply to say that basic principles of human psychology are important ingredients in this miserable stew. Until we learn to stop trusting everything our brains tell us about others — and to start trusting others themselves — there will continue to be tears and recriminations in the wayback.

 

Daniel Gilbert, a professor of psychology at Harvard, is the author of “Stumbling on Happiness.”


#5398 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 5, 2008 2:32 pm
Subject: At no Charge to you: NEW PDF EDITIONS of 30 books - DOWNLOAD them at NO CHARGE!
vaksammt
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Dear members,
 
I have placed NEW PDF EDITIONS of 30 of my books online.
 
You can download them AT NO CHARGE TO YOU.
 
METHOD #1
 
1. Click on this link:
 
 
2. Click on the link to the book that you want to download and choose to save it to your hard disk.
 
3. Click on the file that you had saved to your hard disk and enjoy your reading!
 
Or -----
 
METHOD # 2
 
1. Click on this link:
 
 
2. RIGHT click on the link to the book that you want to download and choose "save target as" to save it to your hard disk.
 
3. Click on the file that you had saved to your hard disk and enjoy your reading!
 
There is NO LIMIT on the NUMBER OF BOOKS that you can download!
 
Pass on the books that you have downloaded to others.
 
Take care!
 
Sam
 
 

#5399 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 5, 2008 5:59 pm
Subject: Personality disorders - or spiritual-moral-character diseases?
vaksammt
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#5400 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Fri Jun 6, 2008 6:50 pm
Subject: Members, I need a minor technical favor from you
vaksammt
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Hi,
 
Healthyplace have moved to new e-mail servers and I would like to test my e-mail account.
 
Could you please send a message - any message would do - to this e-mail address:
 
 
Simply compose a new message in your e-mail client and send it it tosvaknin@...
 
Thank you!
 
Sam
 
 

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Malignant Self Love - Narcissism Revisited

My Story

So you'd like to know more about me. My name Sam Vaknin. I was born in Israel in 1961. I'm an author of short stories, a winner of literary awards, and a columnist in Central Europe Review, eBookWeb.org, PopMatters, and United Press International (UPI). I am also the Editor of mental health categories in the Open Directory and Suite101.

I am not a mental health professional, though I was was certified in Counseling Techniques. I hold a Ph.D. from Pacific Western University and work as a Sam Vaknin, Ph.D.financial consultant to leading businesses in Macedonia, Russia and the Czech Republic.

My book, Malignant Self Love - Narcissism Revisited, is one of the first books to talk about Narcissistic Personality Disorder, which is just starting to gain recognition.

It was written under extreme conditions of duress. It was composed in jail as I was trying to understand what had hit me. My nine year marriage dissolved, my finances were in a shocking condition, my family estranged, my reputation ruined, my personal freedom severely curtailed.

I wrote the first draft of the book in prison, by night ...standing. Then I re-wrote my scrambled notes, uploaded them and, presto- there was a website. The book came much later when I realized the pent up pain and solitude that narcissism wreaks upon its sufferers and victims. It is a pernicious condition, the root of many mental health disorders, and very poorly understood, diagnosed, reported, and studied. It was recognized as a mental health category only in 1980 (DSM III).

Why did I go to prison in the first place? I crossed swords with the Israeli government. Mine was shorter. I was imprisoned for grand fraud after I exposed major corruption in a bank I bought through the stock exchange. But isn't this ("I'm not guilty!") what they all say?

Slowly, the realization that it was all my fault, that I was sick and needed help penetrated the decades old defenses that I erected around me. This book is the documentation of a road of self-discovery. It was a painful process, which led to nowhere. I am no different - and no healthier - today than I was when I wrote this book. My disorder is here to stay, the prognosis is poor and alarming.

My book says that narcissists are easily identifiable and that, once identified, can be easily manipulated. The need to manipulate them arises out of their propensity to destroy everything and everyone around them. To manipulate a narcissist is to survive. It is a survival tactic of the victims of narcissists.

You can get a quick overview of narcissism and Narcissistic Personality Disorder from reading these chats and interviews:

HealthyPlace CHAT with Sam Vaknin - Narcissism

HealthyPlace CHAT with Sam Vaknin - Abusive Relationships

HealthyPlace Radio Show Relationships with Abusive Narcissists

WebMD Chat with Sam Vaknin

Mental Health Today Chat

A Primer on Narcissism

Natterbox Interview with Sam Vaknin

Listen to an INTERVIEW with Sam Vaknin

New Narc City - Interview in the New York Press

Interviews and Articles in New York Times and UPI

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#5401 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Sat Jun 7, 2008 6:12 pm
Subject: The Eye and the Storm - The Photography of Tom Georgiev
vaksammt
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The Eye and the Storm - The Photography of Tom Georgiev


By Sam Vaknin
Author of "Malignant Self Love - Narcissism Revisited"
 
View photos:
 
 
Tom Georgiev shot me. Not literally, of course, yet, with a weapon as formidable as any gun: his camera. He was asked by The Sunday Times to take my portrait for an article about narcissism, one of my fields of interest.
 
The photographer's worst enemy is his ego. A good photographer needs to learn to step aside, fade, as it were, and let the confluences of imagery and circumstance do the talking through his lens. It, therefore, impressed me that Tom was willing - eager, even - to suspend his preconceptions and consider some of my ideas for locations and staging.
 
Tom was wide open to me, as his subject, and to the world. Throughout our session, with amazing panache and lightning speed, he incorporated into his work elements from kaleidoscopic street scenes: overpasses, railway stations, cars, peeling posters, glazed windowpanes, rickety, abandoned furniture, and even a donkey made it into his photos. He captured the essence of all these objects - their uniqueness - as well as their interconnectedness. He leveraged these instant, serendipitous, and fortuitous assets and molded them into artifacts and art pieces.
 
Indeed, this is Tom's forte: his ability to use angles, designs, height differentials, gradients - the shifting geometries offered by his (mostly urban) locales - to highlight and point out the quiddity of his topic and subject matter. By combining the mundane (e.g., objects such as bicycles) with the abstract, the human with the mechanic, the emotive with the geometrical, Tom succeeds to convey irony without malice, insight devoid of cynicism, sad love without bathos. He is a poet that knowingly subjects himself to the rigorous discipline of the scientist.
 
Confronted with Tom's photos, I am always left breathless by their implied audacity and deep penetration. "How haven't I noticed this before?" - I gasp - "This is so obvious!". Or: "This is so true ... and, yet ... impossible!". Tom's work suggests occult undercurrents that bind Man, his environment (both natural and artificial), his inner landscape, and Others. His oeuvre is never surrealistic, fantastic, or naive - but always magical, an enchanted commentary, an annotated introduction to the ineluctable absurdity of our existence.
 
Still, all these attributes would have been of little use without Tom's incredible sense of timing. Tom resonates with the dynamics of man-made events, with the flow of traffic, with the shimmering air, with the flickering of reflections. He is enamored with motion and with what it reveals about the inner nature of the world around him. His relationship with time itself is intimate: he freezes, sniffing it, and then, like a well-honed predator, he traps the moment with his clucking shutter, triumphantly displaying his spoils, framed and vibrant.
 
Tom is arguably the best-known press photographer in Macedonia. With his ubiquitous camera, he is responsible for many by now iconic images. Inevitably, his oft-awarded work, aided and abetted by that great leveler of fields, the Internet, is now becoming known throughout the world. He continues the proud tradition of photojournalists who were and are also perceptive and prodigious artists. Equally fluent in color and in black and white, he transforms reality into art with well-timed and well-chosen clicks of his apparatus.

==============================================================
AUTHOR BIO (must be included with the article)



Sam Vaknin ( http://samvak.tripod.com ) is the author of Malignant Self
Love - Narcissism Revisited and After the Rain - How the West Lost the East.
He served as a columnist for Global Politician, Central Europe Review,
PopMatters, Bellaonline, and eBookWeb, a United Press International (UPI)
Senior Business Correspondent, and the editor of mental health and Central
East Europe categories in The Open Directory and Suite101.

Visit Sam's Web site at http://samvak.tripod.com

#5402 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Sun Jun 8, 2008 3:32 pm
Subject: How Good Women Are Causing Their Men To Cheat
vaksammt
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Approach-Avoidance Repetition Complex and Fear of Intimacy
 
 
Narcissists, psychopaths, sex, and marital fidelity
 
 

How Good Women Are Causing Their Men To Cheat

By Mary Jo Fay, RN, MSN

 

Sex expert and registered nurse, Mary Jo Fay, RN, MSN, author of "Please Dear, Not Tonight: The Truth About Women and Sex" explains how women are unknowingly causing their mates to cheat. And it’s not exactly what you might think.

The recent Sex and the City film brings to light new insight into how some women are unknowingly setting their men up to cheat. And then points out just how these same unsuspecting women are devastated and mad as hell when they find out that their men have been to bed with other women.

 

But who is to blame, really? Is it the cheating guy or is it his uninterested gal who isn’t giving him enough sexual satisfaction to keep him from straying?

 

And just exactly what changes in the relationship and the bedroom that turns things from honeymoon happiness to hearing that dreaded mantra, “Not tonight, I have a headache?â€

 

How can Sex and the City’s Miranda not want to make love for 6 months with her sweetheart of a husband, Steve? (She assures her gal friends they’re just “in a slump†and with her hectic life, that’s “normal,†right?) How can a man stay faithful to a woman who no longer desires him? And how can a woman blame a man who wanders when he finds himself trapped between a sexless marriage and someone who takes interest and makes him feel like a man again?

 

According to relationship expert and registered nurse, Mary Jo Fay, RN, MSN, author of “Please Dear, Not Tonight: The Truth About Women and Sex,†there is certainly much to blame on both sides, yet she points out how much is tied to women’s bedroom behaviors, or more specifically, the lack thereof, that seems to start the cheating process to begin with.

 

Fay’s goal for her book was to help men better understand the women in their beds, with the hopes that it would lead to better relationships overall. Yet what she discovered in interviewing women across the country was that many are sexually unfulfilled, frustrated, and confused … somewhat by men, but mostly by their own lack of understanding about their own bodies.

 

“Most of us learned about sex in the 7th grade locker room from our best friends, or of course in sex ed classes where they told you how having sex either led to getting a baby or a disease. You just weren’t supposed to do it. We were certainly never taught much about the intricacies of our own bodies. We were never taught about finding pleasure or sexual satisfaction. There was certainly no talk about proper body parts even. Boys, we learned, had penises and girls had vaginas. As if that was the end of it. The clitoris? Never mentioned. I guess the assumption was that we were supposed to figure it out once we were married or at least in a committed relationship. Well, sadly enough, many women never did figure “it†out.†And as a result, many are missing out on the wonders of great sex and may be inadvertently causing much of the sexual dissatisfaction that’s really going on out there.

 

This lack of understanding of their own bodies has led many women to short changing themselves in the sexual department, according to Fay. While women initially may have been willing sex partners with their mates, if they didn’t know how to achieve their own satisfaction, much less explain their needs to their partner, the end result could be one happy man and one less than smiling woman.

 

Unfortunately, as Meg Ryan so aptly showed us years ago in When Harry Met Sally, a good woman can fake her satisfaction well enough to leave any man thinking he’s a stud and believing that she’ll be excited about a repeat performance, when in fact many women just can’t wait for love making to be over. To many it is, sadly enough, just not that fulfilling.

 

And because these women pull away from their men, the men are pulling away from their women.

 

Of course for women who used sex as a means to capture a man, then once hooked, turn cold in the sex department, they only have themselves to blame if their men quit being interested and end up coming home late more and more often, probably finding comfort elsewhere.

 

But are men at all responsible in this complex puzzle? Fay believes that the biggest thing that men do wrong is to assume they understand women. For even if they may have had a fabulous sexual relationship with one gal, the next one can be so very different that all bets are off that her needs will even remotely be the same. The differences between women are huge. And assuming that they are all alike can be the kiss of death – even for a well-intentioned guy who has put some time into studying the fairer sex.

 

“Men may think they’ve learned everything they could possibly know about women from their buddies or even from the Net, but what men don’t know is astoundingâ€, as Fay quickly discovered interviewing the stronger sex. “Their serious lack of information, or at least mis-information, totally amazed me,†she reports. “It’s no wonder things go a bit haywire in the bedroom and women end up frustrated.â€

 

So what’s the answer? Fay suggests that both men and women need a re-education about sex, and not from porn sites or sex films (mostly written and directed by men.)

 

Men and women really need to spend time learning about each others’ anatomy, desires, fantasies, sensations, and the intricacies of what makes each of us tick. Research shows that guys think about sex in some fashion about every 52 seconds and women about once a day. So our differences are obvious. Men want to feel validated as men. Women want to feel loved and needed and cherished. It’s our honest and open communication about what our needs are that are crucial pieces to making any relationship work. And when things get out of whack in the bedroom, it most definitely spills over into the rest of the relationship.

 

This doesn’t necessarily mean that couples need a sex therapist (although in some cases that might be beneficial) but rather that both men and women take steps towards better understanding about the opposite sex.

 

Fay wrote “Please Dear, Not Tonight†not only to help men better understand women, but for women to better understand themselves. She’s also launching courses for both men and women to teach them those things they never learned back in the 7th grade. As a registered nurse,  Fay has a comfort level about the human body and can speak with a professional voice rather than the typical sex ed porn site, which is filled with erotica and no safe place to answer difficult questions, whether medical or sexual. 

 

“Most men really want to satisfy their mates, especially sexually. And usually they’re pretty eager to learn. But until women do a better job of understanding their own bodies, and start embracing the fact that sex is a fabulous gift that we as humans are blessed with, our bedroom issues will only continue, as will cheating and obviously, as an end result – divorce,†says Fay.

“If women aren’t going to be more sexual with their partners, and continue to see making love as just a chore, then they should at least quit being mad at their mates for wandering.â€

 

For more information on this topic, or to arrange a speaking engagement or interview, contact Mary Jo Fay, RN, MSN. She is a talented regular on TV and radio. For more copy, sample interview questions, or to view some of her TV clips, stop by http://maryjofay.com/media.htm.  Or visit www.PleaseDearNotTonight.com  Phone: 303-841-7691. (Denver) She’s willing to travel for interviews, even on short notice.

 

 Mary Jo Fay, RN, MSN
The Voice of Dating, Mating, and Relating!

Dating dilemmas * Difficult relationships * Human sexuality

Speaker, columnist, consultant, and award-winning author

303-841- 7691

WWW: RelationshipWize.com
Email: OutOfTheBoxxInc@...



#5403 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 9, 2008 10:26 am
Subject: UCLA Study on Friendship Among Women
vaksammt
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Do narcissists and psychopaths have real friends? Click on these links to find outr the answer!
 
The Narcissist and His Friends
 
 

 
UCLA STUDY ON FRIENDSHIP AMONG WOMEN
 By Gale Berkowitz
 
A landmark UCLA study suggests friendships between women are special.  They shape who we are and who we are yet to be. They soothe our tumultuous inner world, fill the emotional gaps in our marriage, and help us remember who we really are.  By the way, they may do even more.
 
Scientists now suspect that hanging out with our friends can actually counteract the kind of stomach-quivering stress most of us experience on a daily basis.  A landmark UCLA study suggests that women respond to stress with a cascade of brain chemicals that cause us to make and maintain friendships with other women.  It's a stunning find that has turned five decades of stress research---most of it on men---upside down.   "Until this study was published, scientists generally believed that when people experience stress, they trigger a hormonal cascade that revs the body to either stand and fight or flee as fast as possible," explains Laura Cousino Klein, Ph.D., now an Assistant Professor of Biobehavioral Health at Penn State University and one of the study's authors.   "It's an ancient survival mechanism left over from the time we were chased across the planet by saber-toothed tigers.
 
 Now the researchers suspect that women have a larger behavioral repertoire than just "fight or flight."   "In fact," says Dr. Klein,"it seems that when the hormone oxytocin is released as part of the stress responses in a woman, it buffers the "fight or flight" response and encourages her to tend children and gather with other women instead.  When she actually engages in this tending or befriending, studies suggest that more oxytocin is released, which further counters stress and produces a calming effect. 
This calming response does not occur in men", says Dr. Klein, "because testosterone---which men produce in high levels when they're under stress---seems to reduce the effects of oxytocin. Estrogen", she adds,
"seems to enhance it."
 
 The discovery that women respond to stress differently than men was made in a classic "aha!" moment shared by two women scientists who were talking one day in a lab at UCLA.   "There was this joke that when the women who worked in the lab were stressed, they came in, cleaned the lab, had coffee, and bonded", says Dr. Klein.   "When the men were stressed, they holed up somewhere on their own.   I commented one day to fellow researcher Shelley Taylor that nearly 90% of the stress research is on males.   I showed her the data from my lab, and the two of us knew instantly that we were onto
something."
 
 The women cleared their schedules and started meeting with one scientist after another from various research specialties.   Very quickly, Drs. Klein and Taylor discovered that by not including women in stress research, scientists had made a huge mistake: The fact that women respond to stress differently than men has significant implications for our health.
 
 It may take some time for new studies to reveal all the ways that oxytocin encourages us to care for children and hang out with other women, but the "tend and befriend" notion developed by Drs. Klein and Taylor may explain why women consistently outlive men.   Study after study has found that social ties reduce our risk of disease by lowering blood pressure, heart rate, and cholesterol.   "There's no doubt," says Dr. Klein, "that friends are helping us live."   In one study, for example, researchers found that people who had no friends increased their risk of death over a 6-month period.   In another study, those who had the most friends over a 9-year period cut their risk of death by more than 60%.
 
 Friends are also helping us live better.   The famed Nurses' Health Study from Harvard Medical School found that the more friends women had, the less likely they were to develop physical impairments as they aged, and the more likely they were to be leading a joyful life.   In fact, the results were so significant, the researchers concluded, that not having close friends or confidantes was as detrimental to your health as smoking or carrying extra weight!   And that's not all!   When the researchers looked at how well the women functioned after the death of their spouse, they found that even in the face of this biggest stressor of all, those women who had a close friend confidante were more likely to survive the experience without any new physical impairments or permanent loss of vitality.   Those without friends were not always so fortunate.
 
Yet if friends counter the stress that seems to swallow up so much of our life these days, if they keep us healthy and even add years to our life, why is it so hard to find time to be with them?   That's a question that also troubles researcher Ruthellen Josselson, Ph.D., co-author of "Best Friends: The Pleasures and Perils of Girls' and Women's Friendships (Three Rivers Press, 1998).   "Every time we get overly busy with work and family, the first thing we do is let go of friendships with other women," explains Dr. Josselson.  "We push them right to the back burner.   That's really a mistake because women are such a source of strength to each other.   We nurture one another.   And we need to have unpressured space in which we can do the special kind of talk that women do when they're with other women.   It's a very healing experience."
 
Taylor, S. E., Klein, L.C., Lewis, B. P., Gruenewald, T. L., Gurung, R. A. R., & Updegraff, J. A. Female Responses to Stress: Tend and Befriend, Not Fight or Flight"
 
 
 
 

#5404 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Tue Jun 10, 2008 8:55 am
Subject: Journal of Personality Disorders Vol. 22, No. 3, June 2008 is now available online
vaksammt
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Find additional articles about personality disorders here - click on the links:
 
 
 
Guilford Publications Inc.
Atypon Link logo
 Journal of Personality Disorders

Dear subscriber,

The new issue of Journal of Personality Disorders (volume 22, issue 3, June 2008) is now available online. Click here to access this issue. This issue includes the articles described below.

Kind regards,

The Atypon Link Alerter

 Issue contents
Mediators of the Relationship Between Childhood Sexual Abuse and Suicidal Behavior in Borderline Personality Disorder
Authors: Paul H. Soloff, MD; Ulrike Feske, PhD and Anthony Fabio, PhD
doi:10.1521/pedi.2008.22.3.221
Page start: 221
View Header/Abstract   View PDF article (93K)   View PDF with links (91 K)
How Do Personality Disorders Modify Suicide Risk?
Authors: Barbara Schneider, MD; Axel Schnabel, MD; Tilman Wetterling, MD; Bernadette Bartusch, MD; Bernhard Weber, MD and Klaus Georgi, PhD
doi:10.1521/pedi.2008.22.3.233
Page start: 233
View Header/Abstract   View PDF article (69K)   View PDF with links (69 K)
Development and Validation of a New Procedure for the Diagnostic Assessment of Personality Disorder: The Multidimensional Personality Disorder Rating Scale (MPDRS)
Authors: Jeffrey G. Johnson, PhD; Michael B. First, MD; Patricia Cohen, PhD and Stephanie Kasen, PhD
doi:10.1521/pedi.2008.22.3.246
Page start: 246
View Header/Abstract   View PDF article (1083K)   View PDF with links (114 K)
The Burden of Disease in Personality Disorders: Diagnosis-Specific Quality of Life
Authors: Djøra I. Soeteman, MS; Roel Verheul, PhD and Jan J.V. Busschbach, PhD
doi:10.1521/pedi.2008.22.3.259
Page start: 259
View Header/Abstract   View PDF article (60K)   View PDF with links (60 K)
Trait Correlates of Relational Aggression in a Nonclinical Sample: DSM-IV Personality Disorders and Psychopathy
Authors: Kelly M. Schmeelk, MS; Patrick Sylvers, MA and Scott O. Lilienfeld, PhD
doi:10.1521/pedi.2008.22.3.269
Page start: 269
View Header/Abstract   View PDF article (68K)   View PDF with links (68 K)
A Preliminary, Randomized Trial of Psychoeducation for Women With Borderline Personality Disorder
Authors: Mary C. Zanarini, EdD and Frances R. Frankenburg, MD
doi:10.1521/pedi.2008.22.3.284
Page start: 284
View Header/Abstract   View PDF article (369K)   View PDF with links (94 K)
Personality and Psychopathology: Mapping the MMPI-2 Restructured Clinical (RC) Scales onto the Five Factor Model of Personality
Authors: Martin Sellbom, PhD; Yossef S. Ben-Porath, PhD and R. Michael Bagby, PhD
doi:10.1521/pedi.2008.22.3.291
Page start: 291
View Header/Abstract   View PDF article (95K)   View PDF with links (95 K)

#5405 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Tue Jun 10, 2008 9:05 am
Subject: Mary Jo Fay's Your To-Do List
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Your To-Do List

 

By now you’ve read so much stuff you probably don’t even know where to start. So I will leave you with your head swimming with new knowledge and a checklist to help you get started.

 

 

q       Pick up the following movies to watch as soon as possible:

     Gaslight, 9 ½ Weeks, Sleeping With the Enemy, and Shine

 

q      Read as many of the following books as possible:

     Malignant Self-Love: Narcissism Revisited by Sam Vaknin

     Get Out of Your Boxx  by Mary Jo Fay

     Why We Stay Stuck by Tom Joseph

     The Seven Secrets of Love by Mary Jo Fay

 

q      Let your friends and family know what is going on in your relationship. Find out who might be able to help (financially, with a place to stay, with your kids) should you need to leave.

 

q      Interview therapists to help you deal with the situation, but be sure they understand narcissism and NPD in depth. (Ask them to tell you just what they know and if you know more than they do, keep searching.)

 

q      Talk with survivors or join a support group to help you realize that you are neither alone nor crazy. Be cautious, however, that you are guided by someone who has healed, and don’t place yourself in a group of total victims without a healthy leader.

 

q      Gather information about your financial status and make copies. You may need to open your own account in another bank, just in case…

 

 

q      Interview several lawyers to determine what your legal options are. Again, be sure they understand narcissism and NPD in depth. (Just as with the therapist, ask them to explain the subject to you. If you’re still more knowledgeable than they are about it, keep searching.)

 

q      Document things that just aren’t right or that might be necessary in court to prove that your narcissist is unhealthy for you or your kids. For example, describe any excessive physical punishment of the children, with dates, locations, and witnesses.

 

q      Visit your family doctor if you are feeling that your health is at stake. While antidepressants may seem like a crutch, you may need to be on them for a while to handle the stress you’re dealing with. And remember, most of these medications take several weeks to become fully effective. (Note: there are some holistic options you may want to explore that act more quickly and do not require a prescription. Check with your local health food store for info on such things as Phenylalanine and others.)

 

q      Above all, take care of YOU, for if you are a mess, you can’t take care of your kids either.

 

There are certainly more steps you can take, but this list should give you a starting place. There will be lots more ideas as you move along the path of leaving your emotional roller-coaster lifestyle behind and attaining one that’s healthy and safe for all of you. But it all starts with a single step, and since you’ve just read this book, you’re already on your way.

 

My best to you on your journey.

 

We will all welcome you on the other side!

 

 

Enjoy the summer, Sam:)

Mary Jo Fay, RN, MSN
The Voice of Dating, Mating, and Relating!

Dating dilemmas * Difficult relationships * Human sexuality

Speaker, columnist, consultant, and award-winning author

303-841- 7691

WWW: RelationshipWize.com
Email: OutOfTheBoxxInc@...



#5406 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 12, 2008 6:43 pm
Subject: Word of the Day: Anhedonia (noun)
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Narcissists and Mood Disorders

http://health.groups.yahoo.com/group/narcissisticabuse/message/5067

Word of the Day: Anhedonia (noun)

Pronunciation: [æn-hee-‘don-i-yê]

Definition: The lack of a capacity to enjoy pleasure.

Usage: Today’s word emerges most frequently in discussions of
depression: an anhedonic sports fan does not get excited when his team
wins; an anhedonic mother does not enjoy her child. The adjective, as
you can see, is “anhedonic,†which makes the adverb, “anhedonically.â€
The adjective referring neutrally to pleasure is “hedonic.â€

Suggested Usage: Aside from those suffering from depression, we all know
enough party-poopers to put today’s word to work for us, “Her anhedonia
prevents Charlotte Mousse from ever putting the top of her convertible
down.†Christmas is probably the worst time of the year for anhedonia,
“Myrna is as anhedonic as the Grinch and fits into a Christmas party
about as well.â€

Etymology: Today’s word derives from the PIE root *swad- “sweet†which
emerged in Greek as hedys “sweet†and hedone “pleasure.†No wonder
sweets are so difficult to refuse: sweetness is the very basis of our
concept of pleasure. “Anhedonia†is from Greek a(n)- “without†+ hedone,
also the root of the antonym of today’s word, hedonism “the desire to
maximize pleasure.†Another interesting derivative from the Greek root
is hedonometer “a (yet to be invented) device for measuring pleasure.â€
(Where would it connect?) The same root descended directly into English
via its Germanic roots as “sweet.â€



The Depressive has pervasive and continuous depressive cognitions (thoughts)
and behaviors. They manifest themselves in every area of life and never
abate. The patient is gloomy, dejected, pessimistic, overly serious, lacks a
sense of humor, cheerless, joyless, and constantly unhappy. This dark mood
is not influenced by changing circumstances.

Continue to read this article here (click on this link):

http://samvak.tripod.com/personalitydisorders33.html

Many scholars consider pathological narcissism to be a form of depressive
illness. This is the position of the authoritative magazine "Psychology
Today". The life of the typical narcissist is, indeed, punctuated with
recurrent bouts of dysphoria (ubiquitous sadness and hopelessness),
anhedonia (loss of the ability to feel pleasure), and clinical forms of
depression (cyclothymic, dysthymic, or other). This picture is further
obfuscated by the frequent presence of mood disorders, such as Bipolar I
(co-morbidity).

Continue to read this article here (click on this link):

http://samvak.tripod.com/journal83.html

Bipolar patients in the manic phase exhibit many of the signs and symptoms
of pathological narcissism - hyperactivity, self-centeredness, lack of
empathy, and control freakery. During this recurring chapter of the disease,
the patient is euphoric, has grandiose fantasies, spins unrealistic schemes,
and has frequent rage attacks (is irritable) if her or his wishes and plans
are (inevitably) frustrated.

Continue to read this article here (click on this link):

http://samvak.tripod.com/journal71.html

Question:

My husband is a narcissist and is constantly depressed. Is there any
connection between these two problems?

Answer:

Continue to read this article here (click on this link):

http://samvak.tripod.com/faq17.html

Question:

I know a narcissist intimately. Sometimes he is hyperactive, full of ideas,
optimism, plans. At other times, he is hypoactive, almost zombie-like.

Answer:

Continue to read this article here (click on this link):

http://samvak.tripod.com/faq43.html

Question:

Doesn't the narcissist ever feel sorry for his "victims"?

Answer:

The narcissist always feels "bad". He experiences all manner of depressive
episodes and lesser dysphoric moods. He goes through a full panoply of mood
disorders and anxiety disorders. He experiences panic from time to time. It
is not pleasant to be a narcissist.

Continue to read this article here (click on this link):

http://samvak.tripod.com/narcissistsorry.html

The Bipolar Disorder got its name because the mania is followed by - usually
protracted - depressive attacks. A similar pattern of mood shifts and
dysphorias occurs in many personality disorders such as the Borderline,
Narcissistic, Paranoid, and Masochistic.

Continue to read this article here (click on this link):

http://samvak.tripod.com/personalitydisorders61.html

#5407 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Fri Jun 13, 2008 6:09 pm
Subject: Overview of Borderline Personality Disorder
vaksammt
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Information for the public and mental health professionals on borderline personality disorder and other personality disorders, including information on treatment, therapy training, and research in these areas


Overview of Borderline Personality Disorder

The Personality Disorders Institute offers the following information to the general public to enhance awareness of the particulary challenging psychiatric conditions known as borderline disorders or borderline personalities. Many patients struggle not only with symptoms such as depression, anxieties, obsessions or phobias for which help is typically sought, but also with control of emotion and agression, understanding of self, and tolerance of the treatment process.

The discussion leads you through diagnosis, focusing on history and symptoms, and possible causes, treatments and outcomes. Contact and emergency information follows.

I. DIAGNOSIS

The term "borderline" goes back a long way. For centuries, European society excluded people regarded as "insane" from normal life, confining them to asylums or driving them from one town to another. By the 18th century, a few doctors were beginning to study the people in asylums, and discovered that some of these patients had, by no means, lost the powers of reason: they had a normal grasp of what was real and what wasn't, but they suffered terribly from emotional anguish through their impulsiveness, ragefulness, and a general difficulty in self-government caused others to suffer. They seemed to live in a borderland between outright insanity and normal behavior and feeling.

These people, who were neither insane nor mentally healthy, continued to puzzle psychiatrists for the next one hundred years. It was in this "borderland" that society and psychiatry came to place its criminals, alcoholics, suicidal people, emotionally unstable and behaviorally unpredictable people—to separate them off both from those with more clearly defined psychiatric illnesses at one border (those, for example, whose illness we have come to call schizophrenia and manic-depressive or "bipolar" disorder) and from "normal" people at the other border.

About a hundred years ago, a bright but very ill young woman found that if her doctor listened to her for hours while she told him about her inner experience and her memories, the symptoms that were making her life unbearable would gradually subside. The patient recovered and went on to become the first social worker in Germany.

Her doctor, Dr. Breuer, went on to become one of the teachers of Sigmund Freud, inventor of the "talking cure" -- psychoanalysis. At first the students of Freud thought that the talking cure would help all mentally ill people except those who were seriously psychotic. But over the years they found themselves dealing with some patients who were in the same "borderland" described before: people who were not psychotic, but who did not respond to the talking cure in the way the therapists expected. Gradually, therapists began to define this "borderline" group not so much by their symptoms as by the special problems that were underneath the symptoms, and by the effects these people had upon others.

The symptoms of borderline patients are similar to those for which most people seek psychiatric help: depression, mood swings, the use and abuse of drugs and alcohol as a means of trying to feel better; obsessions, phobias, feelings of emptiness and loneliness, inability to tolerate being alone, problems about eating.

But, in addition, the borderline people showed great difficulties in controlling ragefulness; they were unusually impulsive, they fell in and out of love suddenly; they tended to idealize other people and then abruptly despise them. A consequence of all this was that they typically looked for help from a therapist and then suddenly quit in terrible disappointment and anger.

Underneath all these symptoms, therapists began to see in borderline people an inability to tolerate the levels of anxiety, frustration, rejection and loss that most people are able to put up with, an inability to soothe and comfort themselves when they become upset, and an inability to control the impulses toward the expression, through action, of love and hate that most people are able to hold in check. And, furthermore, what most defines the "borderline" personality, is great difficulty in holding on to a stable, consistent sense of one's self: "What am I?" these people ask. "My life is in chaos; sometimes I feel like I can do anything--other times I want to die because I feel so incompetent, helpless and loathsome. I'm a lot of different people instead of being just one person."

The one word that best characterizes borderline personality is "instability." Their emotions are unstable, fluctuating wildly for no discernible reason. Their thinking is unstable--rational and clear at times, quite psychotic at other times. Their behavior is unstable--often with periods of excellent conduct, high efficiency and trustworthiness alternating with outbreaks of babyishness, suddenly quitting a job, withdrawing into isolation, failing.

Their self control is unstable--ranging from the extreme self denial of anorexia to being at the mercy of impulses. And their relationships are unstable. They may sacrifice themselves for others, only to reach their limit suddenly and fly into rageful reproaches, or they may curry favor with obedient submission only to rebel, out of the blue, in a tantrum.

Associated with this instability is terrible anxiety, guilt and self-loathing for which relief is sought at any cost--medicine, drugs, alcohol, overeating, suicide. Sadly, oddly, self-injury is discovered by many borderline people to provide faster relief than anything else--cutting or burning themselves stops the anxiety temporarily.

The effect upon others of all this trouble is profound: family members never know what to expect from their volatile child, siblings, or spouse, except they know they can expect trouble: suicide threats and attempts, self-inflicted injuries, outbursts of rage and recrimination, impulsive marriages, divorces, pregnancies and abortions; repeated starting and stopping of jobs and school careers, and a pervasive sense, on the part of the family, of being unable to help.

And, of course, the effect of the illness upon the life of the patient is equally profound: jobs are lost, successes are spoiled, relationships shattered, families alienated. The end result is all too often the failure of a promising life, or a tragic suicide.

II. CAUSES

What causes the illness that has come to be called Borderline Personality Disorder? No one cause has been identified. Instead, most cases seem to reflect a combination of contributing factors that include an inherited vulnerability, a particular temperament, early life experiences, and subtle neurological or hormonal disturbances. All of these factors interact with each other and, in turn, produce reactions in the parents and teachers of small children that often intensify the problem.

First of all, as to inherited vulnerability, evidence for a genetic factor in at least some cases comes from a recent study in which borderline personality disorders were considerably more frequent among the identical twins of borderline patients than they are in the general population. Such studies suggest but by no means prove an inherited tendency. Borderline patients have more relatives with mood disorders, alcoholism and suicide than do people who do not have borderline personality disorders.

As to temperament, as we all know, babies differ widely in their physical and emotional stability. It is likely that those babies who, from the start, are hard to console, are irregular in patterns of feeding and sleeping, and who react with unusually intense rage to frustration or pain are the ones most likely to develop into borderline personalities. But by no means do all difficult infants become ill with borderline disorders as adults. In addition, mothers of some borderline patients describe them as having been unusually easy, tranquil babies.

Regarding early life experience, many borderline patients have had more than their share of hardship in infancy and early childhood. They have been physically, sexually and emotionally abused. They have had multiple caretakers. They have lost parents through death or divorce. They have had frequent and painful illnesses. Yet, not all children who have suffered in these ways become borderline personalities. And some people who grow up in stable families and seem to have had no unusual childhood hardships nevertheless develop the pattern of borderline personality.

Neurological and hormonal patterns: Many borderline adults have had developmental problems in childhood. Many others have had various learning disabilities. Some have had seizures, or show abnormalities in their brain waves. Still others experience an unusual degree of trouble with their menstrual cycle once they enter puberty. But again, not all borderline patients have these problems, and not all people with these problems have borderline personalty disorders.

One can readily see, however, how all these elements would interact; a fretful, inconsolable child who can't get on a regular feeding schedule, can't sleep through the night, and has temper tantrums for no apparent reason, can convert an ordinary good mother into a nervous, short-tempered one. Parents' inability to comfort and soothe a troubled infant all too often eventually triggers rage and abusiveness in parents who could maintain better self control with a child who responded to them in expectable ways.

Two experiences in growing up are very, very common among borderline people. One is the experience of being seen as apparently competent. Because these people often are in fact very competent, very smart, sensitive, clever, insightful, it is extremely difficult for others to take them seriously when they collapse in despair at a minor frustration, burst into rage over nothing, make terrible errors of judgment. When a psychotic person acts that way, people are inclined to be sympathetic--"He can't help it"--but a borderline person is told, "It's not that bad." "Shape up--grow up--don't be such a wimp--you know better." Their behavior is often regarded as wilful, manipulative, "just looking for attention."

The second experience is linked to that of being an apparently competent person--and that is the experience of being invalidated: "It can't be that bad." "Your headache--your PMS--your anxiety aren't any worse than anybody else's--why make such a fuss?" Being invalidated compounds the borderline person's self-hatred. The majority of cases of borderline personality that come to the attention of psychiatrists are women. We don't know why this is, but researchers speculate that it reflects the combined effect of more girls than boys being subjected to sexual abuse in childhood, and of the tendency of males to express emotional instability via violence toward others rather than via self-destructiveness. Borderline men, therefore, are more likely to show up in jails than in psychiatric hospitals or psychiatrists' offices.

III. TREATMENT

By the time a family member has been diagnosed as suffering from a borderline personality disorder, so much stress has been generated in the family that everyone is affected. For this reason, it is advisable for the entire family to seek professional help initially. Often various family members find that they need and want individual therapy as their problems become clearer in the family work.

The individual outpatient psychotherapy for the borderline patient usually consists of 2-3 therapy sessions a week over a period of years. The therapist works with the patient to understand the meanings and motives of his or her behavior, and to strengthen his or her capacity to endure frustration, anger and loneliness without acting impulsively upon those feelings.

Most borderline patients need a psychotherapy that focuses consistently upon the feelings that underlie their problem of "thinking in black and white," experiencing others or themselves as wonderful at some times and as worthless at other times. Families may need counseling throughout the first several years of psychotherapy in order to provide the emotional support the patient needs and to avoid harmful interactions with the patient. Appropriate support may include learning to set limits with the patient rather than give in to threats or unreasonable demands.

Medication may be needed as part of outpatient treatment. Patients with marked mood swings sometimes benefit from two drugs ordinarily used to treat epilepsy (Depakote or Tegretol). Patients with severe depression or eating disorders may benefit from antidepressant medication. Small doses of the neuroleptic drugs typically used for schizophrenia sometimes help borderline patients in periods of severe stress. Lithium is sometimes helpful, and may make it possible to use lower doses of other drugs. Minor tranquilizers (like Valium), or sedatives (like Dalmane) should be considered only with caution since they are dangerously habit forming.

If outpatient therapy reaches a stalemate or is interrupted by repetitive suicide attempts, or if the patient cannot stay consistently with a therapy and continues to disrupt his or her own life and that of others, the family and patient may want to seek consultation in a center specializing in the treatment of borderline personality disorder. A thorough assessment may lead to the recommendation of a more specific individual therapy, adjunctive group or family therapy, referral to substance abuse treatment, or more intensive treatment in the form of hospitalization or a day hospital program.

Day hospital treatment is helpful both in enabling patients to understand their problems and how these affect others, and also in bringing patients into close daily contact with others who are working on those problems. Borderline patients tend to support each other--sometimes in a negative way, to be sure, but more often in a very positive way. Articulate, candid and forthright, they are often extremely effective in cutting through the denials and excuses and the blaming of others that so hamper a person's ability to see his or her own problems. The recognition of the illness and the determination to overcome it have everything to do with successful treatment.

IV. COURSE AND OUTCOME

Without adequate treatment, the illness if lifelong, and all too often ends in suicide. With good treatment, the outlook is very favorable indeed in many cases. Among the 500 borderline patients studied by Dr. Michael Stone at the Columbia Psychiatric Institute over more than 20 years, 4 out of 10 are clinically recovered 10-20 years after their point of entry into the study during hospitalization. Seventy-five percent are self-supporting and doing reasonably well. The suicide rate was 7% as of 16 years post-admission. The patients who recovered tended to be those who persisted in psychotherapy over many years.

Since the time Dr. Stone began his study, the members of the Personality Disorders Institute have continuously been studying borderline personality disorder and its treatment. We work under the leadership of Dr. Otto F. Kernberg, the world's leading expert on Borderline Personality Disorder, whose books and articles have, since 1971, provided a foundation for how to understand and treat borderline personality.

Our understanding of the disorder and how to treat it effectively continues to increase. We offer a full range of clinical services at our facility in White Plains, New York. We currently offer outpatient therapy in Manhattan, with plans to expand services there in the future. Inquiries are welcomed at the following phone numbers:

For outpatient therapy--The Ambulatory Adult Education Services at 914-997-5940

For hospital treatment--The Evaluation Center at 914-997-5700

For private referrals--Dr. John Clarkin at 914-997-5911

At the current time, we are focusing on providing services to people in the metropolitan New York area.  We have colleagues in some other geographical areas, but unfortunately are not able to provide referrals for all areas.

 

The Personality Disorders Institute
Cornell Psychotherapy Program

The New York Presbyterian Hospital - Westchester Division

21 Bloomingdale Road
White Plains, New York 10605
E-Mail Us

Home / General Public / Mental Health Professionals



#5408 From: "Sam Vaknin" <palma@...>
Date: Fri Jun 13, 2008 6:41 pm
Subject: Victims Reactions, Psychosis, Delusions - Newsletter 139
vaksam
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http://www.elecodiario.es/internet/noticias/498434/04/08/Narciso-se-mira\
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Psychopathic Narcissist and His World
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the Mirror (Sunday Times)
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ticle2439812.ece  Egomania (UK Documentary)
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l  http://en.wikipedia.org/wiki/Egomania_(UK_TV_Documentary)  Sam Vaknin
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Negativistic-Passive-Aggressive, Dependent, and other Personality
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electronic book is a computer file, sent to you as an attachment to an
e-mail message. Just save it to your hard disk and click on the file to
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======================================================  NEW!!!
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Personality Disorders Topic Index and CASE STUDIES!
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=======================================  Abused? Stalked? Harassed?
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(November 2006)
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http://www.ccnow.com/cgi-local/cart.cgi?vaksam_FAQS  VI. "The World of
the Narcissist" - EIGHTH, Revised Edition (November 2006)
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from the Archives of the Narcissism List" e-book edition
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a Narcissist" e-book edition (November 2005)
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Narcissist and Psychopath in the Workplace" e-book edition (September
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Narcissism Series" - EIGHTH, Revised Edition (November 2006)  EIGHT
e-books regarding Pathological Narcissism, relationships with abusive
narcissists, and the Narcissistic Personality Disorder (NPD).
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===================================================  Please FORWARD this
message to interested parties and relevant discussion lists and groups
Phone and Email consultations with Sam Vaknin - write for details:
palma@...  Previous issues of this newsletter are available
here:  http://groups.google.com/group/narcissisticabuse/
http://groups.yahoo.com/group/narcissisticabuse/messages  Enter the Mind
of One Narcissist!  http://spaces.msn.com/members/narcissist/
==================================================  Victim reaction to
Abuse by Narcissists and Psychopaths  "Personality Disorders Revisited"
(450 pages e-book) - click HERE to purchase!    First published here:
"Personality Disorders (Suite101)"  By: Dr. Sam Vaknin       Personality
disorders are not only all-pervasive, but also diffuse and
shape-shifting. It is taxing and emotionally harrowing to watch how a
loved one is consumed by these pernicious and largely incurable
conditions. Victims adopt varying stances and react in different ways to
the inevitable abuse involved in relationships with personality
disordered patients.  1. Malignant Optimism A form of self-delusion,
refusing to believe that some diseases are untreatable. Malignant
optimists see signs of hope in every fluctuation, read meanings and
patterns into every random occurrence, utterance, or slip. These
Pollyanna defences are varieties of magical thinking.  "If only he tried
hard enough", "If he only really wanted to heal", "If only we find the
right therapy", "If only his defences were down", "There must be
something good and worthwhile under the hideous facade", "No one can be
that evil and destructive", "He must have meant it differently" "God, or
a higher being, or the spirit, or the soul is the solution and the
answer to my prayers".  From my book, "Malignant Self Love - Narcissism
Revisited":  "The narcissist and psychopath hold such thinking in barely
undisguised contempt. To them, it is a sign of weakness, the scent of
prey, a gaping vulnerability. They use and abuse this human need for
order, good, and meaning - as they use and abuse all other human needs.
Gullibility, selective blindness, malignant optimism - these are the
weapons of the beast. And the abused are hard at work to provide it with
its arsenal."  Read "Is Your Cup Half-full or is it Half Empty?"  2.
Rescue Fantasies  "It is true that he is chauvinistic and that his
behaviour is unacceptable and repulsive. But all he needs is a little
love and he will be straightened out. I will rescue him from his misery
and misfortune. I will give him the love that he lacked as a child. Then
his (narcissism, psychopathy, paranoia, reclusiveness) will vanish and
we will live happily ever after."  3. Self-flagellation  Constant
feelings of guilt, self-reproach, self-recrimination and, thus,
self-punishment.  The victim of sadists, paranoids, narcissists,
borderlines, passive-aggressives, and psychopaths internalises the
endless hectoring and humiliating criticism and makes them her own. She
begins to self-punish, to withhold, to request approval prior to any
action, to forgo her preferences and priorities, to erase her own
identity – hoping to thus avoid the excruciating pains of her
partner's destructive analyses.  The partner is often a willing
participant in this shared psychosis. Such folie a deux can never take
place without the full collaboration of a voluntarily subordinated
victim. Such partners have a wish to be punished, to be eroded through
constant, biting criticisms, unfavourable comparisons, veiled and not so
veiled threats, acting out, betrayals and humiliations. It makes them
feel cleansed, "holy", whole, and sacrificial.   Many of these partners,
when they realise their situation (it is very difficult to discern it
from the inside), abandon the personality disordered partner and
dismantle the relationship. Others prefer to believe in the healing
power of love. But here love is wasted on a human shell, incapable of
feeling anything but negative emotions.  4. Emulation  The psychiatric
profession uses the word: "epidemiology" when it describes the
prevalence of personality disorders. Are personality disorders
communicable diseases? In a way, they are.  From my book, "Malignant
Self Love - Narcissism Revisited":  "Some people adopt the role of a
professional victim. Their existence and very identity rests solely and
entirely on their victimhood. They become self-centred, devoid of
empathy, abusive, and exploitative. These victim "pros" are often more
cruel, vengeful, vitriolic, lacking in compassion and violent than their
abusers. They make a career of it.   The affected entertain the (false)
notion that they can compartmentalize their abusive (e.g., narcissistic,
or psychopathic) behavior and direct it only at their victimizers. In
other words, they trust in their ability to segregate their conduct and
to be verbally abusive towards the abuser while civil and compassionate
with others, to act with malice where their mentally-ill partner is
concerned and with Christian charity towards all others. They believe
that they can turn on and off their negative feelings, their abusive
outbursts, their vindictiveness and vengefulness, their blind rage,
their non-discriminating judgment.   This, of course, is untrue. These
behaviors spill over into daily transactions with innocent neighbors,
colleagues, family members, co-workers, or customers. One cannot be
partly or temporarily vindictive and judgmental any more than one can be
partly or temporarily pregnant. To their horror, these victims discover
that they have been transmuted and transformed into their worst
nightmare: into their abusers - malevolent, vicious, lacking empathy,
egotistical, exploitative, violent and abusive."  Also Read  Back to
La-la Land  Other People's Pain  A Letter about Trust  The Guilt of
Others  Narcissism By Proxy  The Inverted Narcissist  Mourning the
Narcissist  Abusing the Narcissist  How to Cope with a Narcissist  The
Spouse / Mate / Partner  The Narcissist and His Family  The Victims of
the Narcissist  How Victims are Affected by Abuse  Post-Traumatic Stress
Disorder (PTSD)    Recovery and Healing from Trauma and Abuse
------------------------------------------------------------------------\
--------  Many additional Frequently Asked Questions (FAQs) about
Personality Disorders - click HERE!  (continued below)
==================================================  Abused? Stalked?
Harassed? Victimized? Afraid? Confused? Need HELP?  "The Narcissism
Series" - (November 2006)  Eight e-books regarding Pathological
Narcissism, relationships with abusive narcissists, and the Narcissistic
Personality Disorder (NPD).
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_SERIES
http://malignantselflove.tripod.com/thebook.html  NEW! Analyze This -
Short Fiction about Narcissists
http://groups.msn.com/NARCISSISTICPERSONALITYDISORDER/analyzethis.msnw
Case Studies in the Narcissistic Personality Disorder List
http://groups.msn.com/NARCISSISTICPERSONALITYDISORDER/drvakninsweeklycas\
estudies.msnw
http://groups.msn.com/NARCISSISTICPERSONALITYDISORDER/drvakninsweeklycas\
estudies2.msnw  Ask Sam on the Narcissistic Personality Disorder Support
Group
http://groups.msn.com/narcissisticpersonalitydisorder/general.msnw?actio\
n=get_message=0_Message=338827
http://groups.msn.com/NARCISSISTICPERSONALITYDISORDER/general.msnw?actio\
n=get_message=0_Message=15404
http://groups.msn.com/NARCISSISTICPERSONALITYDISORDER/general.msnw?actio\
n=get_message=0_Message=45353
http://groups.msn.com/NARCISSISTICPERSONALITYDISORDER/general.msnw?actio\
n=get_message=0_Message=132787
=======================================================  Psychosis,
Delusions, and Personality Disorders  "Personality Disorders Revisited"
(450 pages e-book) - click HERE to purchase!    First published here:
"Personality Disorders (Suite101)"  By: Dr. Sam Vaknin     Introduction
to Psychosis  Psychosis is chaotic thinking that is the result of a
severely impaired reality test ( the patient cannot tell inner fantasy
from outside reality). Some psychotic states are short-lived and
transient (microepisodes). These last from a few hours to a few days and
are sometimes reactions to stress. Psychotic microepisodes are common in
certain personality disorders, most notably the Borderline and
Schizotypal. Persistent psychoses are a fixture of the patient's mental
life and manifest for months or years.  Psychotics are fully aware of
events and people "out there". They cannot, however separate data and
experiences originating in the outside world from information generated
by internal mental processes. They confuse the external universe with
their inner emotions, cognitions, preconceptions, fears, expectations,
and representations.   Similarly, patients suffering from Narcissistic
Personality Disorder and, to a lesser extent, Antisocial and Histrionic
Personality Disorders fail to grasp others as full-fledged entities.
They regard even their nearest and dearest as cardboard cut-outs,
two-dimensional representations (introjects), or symbols. They treat
them as instruments of gratification, functional automata, or extensions
of themselves.   Consequently, both psychotics and the personality
disordered have a distorted view of reality and are not rational. No
amount of objective evidence can cause them to doubt or reject their
hypotheses and convictions. Full-fledged psychosis involves complex and
ever more bizarre delusions and the unwillingness to confront and
consider contrary data and information (preoccupation with the
subjective rather than the objective). Thought becomes utterly
disorganized and fantastic.     There is a thin line separating
nonpsychotic from psychotic perception and ideation. On this spectrum we
also find the Schizotypal and the Paranoid Personality Disorders.    The
DSM-IV-TR defines psychosis as "restricted to delusions or prominent
hallucinations, with the hallucinations occurring in the absence of
insight into their pathological nature".  What are delusions and
hallucinations  A delusion is "a false belief based on incorrect
inference about external reality that is firmly sustained despite what
almost everyone else believes and despite what constitutes
incontrovertible and obvious proof or evidence to the contrary".  A
hallucination is a "sensory perception that has the compelling sense of
reality of a true perception but that occurs without external
stimulation of the relevant sensory organ".  Delusion is, therefore, a
belief, idea, or conviction firmly held despite abundant information to
the contrary. The partial or complete loss of reality test is the first
indication of a psychotic state or episode. Beliefs, ideas, or
convictions shared by other people, members of the same collective, are
not, strictly speaking, delusions, although they may be hallmarks of
shared psychosis. There are many types of delusions:   I. Paranoid  The
belief that one is being controlled or persecuted by stealth powers and
conspiracies. This is common in the Paranoid, Antisocial, Narcissistic,
Borderline, Avoidant, and Dependent Personality Disorders.  2.
Grandiose-magical   The conviction that one is important, omnipotent,
possessed of occult powers, or a historic figure. Narcissists invariably
harbor such delusions.  3. Referential (ideas of reference)  The belief
that external, objective events carry hidden or coded messages or that
one is the subject of discussion, derision, or opprobrium, even by total
strangers. This is common in the Avoidant, Schizoid, Schizotypal,
Narcissistic, and Borderline Personality Disorders.  Hallucinations are
false perceptions based on false sensa (sensory input) not triggered by
any external event or entity. The patient is usually not psychotic - he
is aware that he what he sees, smells, feels, or hears is not there.
Still, some psychotic states are accompanied by hallucinations (e.g.,
formication - the feeling that bugs are crawling over or under one's
skin).   There are a few classes of hallucinations:  Auditory - The
false perception of voices and sounds (such as buzzing, humming, radio
transmissions, whispering, motor noises, and so on).  Gustatory - The
false perception of tastes  Olfactory - The false perception of smells
and scents (e.g., burning flesh, candles)  Somatic - The false
perception of processes and events that are happening inside the body or
to the body (e.g., piercing objects, electricity running through one's
extremities). Usually supported by an appropriate and relevant
delusional content.  Tactile - The false sensation of being touched, or
crawled upon or that events and processes are taking place under one's
skin. Usually supported by an appropriate and relevant delusional
content.  Visual - The false perception of objects, people, or events in
broad daylight or in an illuminated environment with eyes wide open.
Hypnagogic and Hypnopompic - Images and trains of events experienced
while falling asleep or when waking up. Not hallucinations in the strict
sense of the word.   Hallucinations are common in schizophrenia,
affective disorders, and mental health disorders with organic origins.
Hallucinations are also common in drug and alcohol withdrawal and among
substance abusers.  Also Read  The Insanity of the Defense  Ideas of
Reference  The Delusional Way Out (Narcissists and Deficient
Narcissistic Supply)
------------------------------------------------------------------------\
--------  Many additional Frequently Asked Questions (FAQs) about
Personality Disorders - click HERE!
======================================================= AUTHOR BIO:
Sam Vaknin ( http://samvak.tripod.com ) is the author of Malignant Self
Love - Narcissism Revisited and After the Rain - How the West Lost the
East. He served as a columnist for Global Politician, Central Europe
Review, PopMatters, Bellaonline, and eBookWeb, a United Press
International (UPI) Senior Business Correspondent, and the editor of
mental health and Central East Europe categories in The Open Directory
and Suite101.  Visit Sam's Web site at http://samvak.tripod.com
============================================================   EIGHTH
EDITION From Barnes and Noble ($15 DISCOUNT)
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http://www.amazon.ca/exec/obidos/tg/detail/offer-listing/-/8023833847/ne\
w/  And from Amazon.com:
http://www.amazon.com/exec/obidos/tg/detail/-/8023833847/
=============================================================   Links of
Interest  NEW! Toxic Relationships Study Group
http://groups.yahoo.com/group/toxicrelationships  NEW! Open Site
Narcissistic Personality Disorder (NPD)
http://open-site.org/Health/Conditions_and_Diseases/Psychiatric_Disorder\
s/Personality/Narcissistic/  NEW!!! Google Base Narcissistic Personality
Disorder and Abuse in Relationships
http://base.google.com/base/search?authorid=1070013  NEW!!! 360 Degrees
on Pathological Narcissism and Abusive Relationships
http://360.yahoo.com/vaksam  Download chat transcripts, interviews,
dialogs, articles, and bibliographies - click on this link:
http://www.narcissistic-abuse.com/NPDBibliography.zip  Download links to
309 narcissism and personality disorders online resources:
http://www.narcissistic-abuse.com/NPDWebliography.zip  NEW EDITION -
Download The Narcissism Book of Quotes
http://www.narcissistic-abuse.com/NPDQuotes.rtf  NEW EDITION - Download
Sample chapters from "Malignant Self Love - Narcissism Revisited"
http://www.narcissistic-abuse.com/MSL2excerpts.rtf  NEW!!! Tips of All
Sorts  http://www.tipsofallsorts.com/stalking-stalker.html
http://www.tipsofallsorts.com/divorcing-a-narcissist.html
http://www.tipsofallsorts.com/paranoid-ex-spouse.html  NEW! Amazon blog
http://www.amazon.com/gp/blog/id/A3FGJDBSMCSG7G/
==============================================================  Refer
journalists and editors to my media kit:
http://malignantselflove.tripod.com/mediakit.html
===============================================================  Abused?
Stalked? Harassed? Victimized? Afraid? Confused? Need HELP?  Click on
these links to purchase the PRINT BOOK and EIGHT E-BOOKS:  You can buy
the EIGHTH PRINT edition of "Malignant Self Love - Narcissism Revisited"
(January 2007) from Barnes and Noble (the cheapest - but includes no
bonus pack):
http://search.barnesandnoble.com/bookSearch/isbnInquiry.asp?r=1=97880238\
33843  (Or, click on this link - http://www.bn.com - and search for "Sam
Vaknin" or "Malignant Self Love").  Malignant Self Love - Narcissism
Revisited is now available from Amazon Canada (no bonus pack):
http://www.amazon.ca/exec/obidos/tg/detail/offer-listing/-/8023833847/ne\
w/  And from Amazon.com (no bonus pack):
http://barnesandnoble.bfast.com/booklink/click?ISBN=8023833847  Or from
the publisher (sixth edition, more expensive, but includes a bonus
pack):  More information
http://malignantselflove.tripod.com/thebook.html  To purchase from the
publisher - click on this link:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_MSL  Buy seven electronic
books about narcissism and abusive relationships  More information
http://malignantselflove.tripod.com/thebook.html  To purchase the
electronic books from the publisher - click on these links:  1.
"Malignant Self Love - Narcissism Revisited" - EIGHTH, Revised Edition
(November 2006)  The e-book version of Sam Vaknin's "Malignant Self -
Love - Narcissism Revisited". Contains the entire text: essays,
frequently asked questions (FAQs) and appendices regarding pathological
narcissism and the Narcissistic Personality Disorder (NPD).  Click on
this link to purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_MSL-EBOOK  2. "The
Narcissism Series" - EIGHTH, Revised Edition (November 2006)  EIGHT
e-books (more than 2500 pages), including the full text of "Malignant
Self Love - Narcissism Revisited", regarding Pathological Narcissism,
relationships with abusive narcissists, and the Narcissistic Personality
Disorder (NPD).  Click on this link to purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_SERIES  3. "Toxic
Relationships - Abuse and its Aftermath" - Fourth Edition (February
2006)  How to identify abuse, cope with it, survive it, and deal with
your abuser and with the system in divorce and custody issues.  Click on
this link to purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_ABUSE  4. "Abusive
Relationships Workbook" (February 2006)  Self-assessment questionnaires,
tips, and tests for victims of abusers, batterers, and stalkers in
various types of relationships.
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_WORKBOOK  5.
"Pathological Narcissism FAQs" - EIGHTH, Revised Edition (November 2006)
Dozens of Frequently Asked Questions regarding Pathological Narcissism,
relationships with abusive narcissists, and the Narcissistic Personality
Disorder.  Click on this link to purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_FAQS  6. "The World of
the Narcissist" - EIGHTH, Revised Edition (November 2006)  A book-length
psychodynamic study of pathological narcissism, relationships with
abusive narcissists, and the Narcissistic Personality Disorder, using a
new vocabulary.  Click on this link to purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_ESSAY  7. "Excerpts from
the Archives of the Narcissism List"  Hundreds of excerpts from the
archives of the Narcissistic Abuse Study List regarding Pathological
Narcissism, relationships with abusive narcissists, and the Narcissistic
Personality Disorder (NPD).  Click on this link to purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_EXCERPTS  8. "Diary of a
Narcissist" (November 2005)  The anatomy of one man's mental illness -
its origins, its unfolding, its outcomes.  Click on this link to
purchase the ebook:
http://www.ccnow.com/cgi-local/cart.cgi?vaksam_JOURNAL  9. "The
Narcissist and Psychopath in the Workplace" (September 2006)  Identify
abusers, bullies, and stalkers in the workplace (bosses, colleagues,
suppliers, and authority figures) and learn how to cope with them
effectively.  http://www.ccnow.com/cgi-local/cart.cgi?vaksam_WORKPLACE
10. After the Rain - How the West Lost the East  The history, cultures,
societies, and economies of countries in transition in the Balkans.
III. Download free electronic books - Click on this link:
http://malignantselflove.tripod.com/freebooks.html  Malignant Self Love,
Toxic Relationships - and MORE!!!
http://malignantselflove.tripod.com/thebook.html  Free excerpts from the
EIGHTH, Revised Impression of "Malignant Self Love - Narcissism
Revisited" are available as well as a NEW EDITION of the Narcissism Book
of Quotes.  Click on this link to download the files:
http://malignantselflove.tripod.com/freebooks.html  Have a safe and
sunshine week!  Sam

#5409 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 16, 2008 10:39 am
Subject: "My Group Is Not Worthy of Me": Narcissism and Ethnocentrism
vaksammt
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More about narcissistic collectives, cultures, and societies - click on
these links:

http://malignantselflove.tripod.com/14.html

http://malignantselflove.tripod.com/journal87.html

http://malignantselflove.tripod.com/lasch.html

http://malignantselflove.tripod.com/journal62.html

http://malignantselflove.tripod.com/journal63.html

http://malignantselflove.tripod.com/faq47.html

http://malignantselflove.tripod.com/15.html

Narcissism and Religion

http://malignantselflove.tripod.com/journal45.html

http://malignantselflove.tripod.com/faq47.html

========================================================

http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467-9221.2008.00638.x


"My Group Is Not Worthy of Me": Narcissism and Ethnocentrism


Political Psychology

Volume 29 Issue 3 Page 437-453, June 2008

To cite this article: Boris Bizumic, John Duckitt (2008) "My Group Is Not
Worthy of Me": Narcissism and Ethnocentrism
Political Psychology 29 (3) , 437–453 doi:10.1111/j.1467-9221.2008.00638.x


     * Boris Bizumic11The Australian National University and
     * John Duckitt22University of Auckland

     *
       1The Australian National University
       2University of Auckland


Abstract:

Ethnocentrism can be seen as an expression of narcissism at the group level.
However, the relationship between ethnocentrism and narcissism has rarely
been
studied, and there is little agreement about what this relationship might
be.
Both have also been treated as simple, unidimensional constructs, whereas
research indicates they are better viewed as complex and multidimensional.
New
research using multidimensional measures of both constructs was therefore
conducted in a sample of 264 undergraduates. Narcissism, primarily its
covert form,
related positively to intergroup expressions of ethnocentrism, but
negatively
to intragroup expressions. In addition, both intergroup expressions of
ethnocentrism and covert narcissism were related to disliking others. The
findings
suggest that intergroup expressions of ethnocentrism are based on personal
self-aggrandizement, whereas intragroup expressions are based on personal
self-transcendence. In addition, they suggest that narcissistic people have
generally
selfish and exploitative attitudes, even towards their own groups. They also
emphasize the importance of investigating both ethnocentrism and narcissism
as
complex multidimensional constructs.


Blackwell Synergy® is a Blackwell Publishing, Inc. registered trademark

#5410 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 16, 2008 10:41 am
Subject: Missouri woman charged in 'cyber-bully' case
vaksammt
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Bullies and Bullying Resources
 
 
 
===============================================
 

Update: Missouri woman charged in 'cyber-bully' case

Her online taunting was blamed for a 13-year-old's suicide

May 15, 2008 (IDG News Service) A Missouri woman whose online taunting was blamed in the 2006 suicide of her 13-year-old neighbor now faces criminal charges.

A grand jury on Thursday handed up an indictment charging Lori Drew, 49, of O'Fallon, Mo., which is 30 miles west of St. Louis, with one count of conspiracy and three counts of unauthorized computer access. A federal grand jury in California heard the case because that is where MySpace, the Web site where the taunting occurred, is located.

Drew faces a maximum of five years in prison on each of the counts.

Drew, her teenage daughter and a third woman, Ashley Grills, who worked for the Drew family, reportedly created a MySpace.com profile under the fictional name Josh Evans in order to taunt Megan Meier, who had been a friend of Drew's daughter and lived on the same block.

"After approximately four weeks of flirtatious communications between Josh Evans and [Meier], Drew and her co-conspirators broke off the relationship," the U.S. Attorney for the Central District of California said in a statement. "Within an hour [Meier] hanged herself in her room. She died the next day."

Drew was vilified after the incident, which drew international attention. In a February 2008 interview, she claimed to have been barraged with threatening calls after the story broke and her address and phone number were posted online.

The case focused attention on the issue of cyber-bullying and on the failure of school anti-harassment laws in the U.S. to address this kind of behavior on the Internet.

Cyber-bullying is illegal in about 10 states, and a handful of others are now considering extending their laws to address the issue.

After county officials in Missouri investigated the incident in late 2007, they decided that the Drews and Grills had not engaged in criminal behavior and had set up the account only to monitor what Meier was saying about her former friend.

In contrast, the Thursday grand jury charges allege that Drew and the others used Josh to "torment, harass, humiliate and embarrass" Meier.


#5411 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Tue Jun 17, 2008 5:59 pm
Subject: CORRECTED ADDRESS The Narcissism Book of Quotes
vaksammt
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Forward this message and the book itself to interested parties!

A collaborative effort of the members of the Suite101 Narcissistic
Personality Disorder Topic (community) - "The Narcissism Book of Quotes"
contains hundreds of quotes, carefully selected from more than 12,000
entries in 1300 discussion threads.

Family members - parents, children, spouses - colleagues, friends, and
acquaintances discuss their experiences with abusive and controlling
narcissists. Verbal abuse, mental abuse, stalking, bullying, harassment,
indifference, and anguish are all described honestly and intimately in this
small tome.

Includes links to online resources about the Narcissistic Personality
Disorder and relationships with abusive narcissists.

Suite101 Narcissistic Personality Disorder Topic (community)

http://www.suite101.com/welcome.cfm/npd

Download the Narcissism Book of Quotes

http://www.narcissistic-abuse.com/NPDQuotes.rtf

The "Relationships with Abusive Narcissists" Series:

"Malignant Self Love - Narcissism Revisited"

http://samvak.tripod.com/thebook.html

"Pathological Narcissism FAQs"

Dozens of Frequently Asked Questions (FAQs) about Relationships with Abusive
Narcissists - Including a bibliography, webliography, and dozens of
additional documents!

http://samvak.tripod.com/faq1.html

"The World of the Narcissist" Essay - Including a bibliography,
webliography, and dozens of additional documents!

http://samvak.tripod.com/msla.html

"Excerpts from the Narcissism List"  - Including eleven (11) additional
Q&A's about relationships with abusive narcissists!

http://samvak.tripod.com/archive01.html

Sam Vaknin

http://samvak.tripod.com

palma@...

#5412 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Wed Jun 18, 2008 2:24 pm
Subject: Napoleon complex
vaksammt
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Grandiosity, Fantasies, and Narcissism - click on these links:
 

Napoleon complex: How did the image of Napoleon get to be a stereotype of crazy? Did tin disease contribute to Napoleon's defeat in Russia?

02-May-2008


dope_080502_napoleon.gif

Dear Cecil:

How did it come to be that the comedic stereotype of the crazy person is someone who thinks they're Napoleon? — Doug Frazey

Cecil replies:

The delusion that you're someone famous is encountered at least as often in the comedy writer's imagination as on the shrink's couch. For all we know, delusions-of-grandeur gags predate the written word — there may be some ur-joke back there about believing you're the guy that discovered fire — but it makes sense that they'd find full flower in the 19th century, when the study of mental illness came into its own.

Now, to make a D.O.G. joke work, you need as a reference point an extremely famous person with some easily recognizable shtick, and as of the mid-1800s, that's Napoleon Bonaparte. Two centuries on, Napoleon is remembered a bit imprecisely by most — mainly as a dynamic little guy with a strong forehead and a long to-do list — but in the years following his roller-coaster run as emperor of France, Napoleon was arguably as famous as it was possible to be in a pre-mass-media world. Well, maybe Jesus was more famous, but Napoleon was funnier — the hand in the coat, the temper, the hat, etc. Adding to Napoleon's legend was his penchant for eccentric behavior: British political cartoons savaged him as unstable from the time he invaded Egypt until after his exile to Saint Helena.

So on one hand you've got the notion of the crazy person who thinks he's someone famous, and on the other you've got a staggeringly famous person who happens to have a rep for being crazy. Comedywise it's peanut butter and jelly.

By the end of the century the thinking-you're-Napoleon concept had clearly made it into the popular consciousness. In his landmark 1890 treatise The Principles of Psychology, William James describes a typical exhibition of hypnotism in which a subject is for comic effect led to believe that he's Napoleon; a character in William De Morgan's 1907 novel Alice-for-Short thinks he's Napoleon but is counseled to keep it to himself lest he get locked up.

The earliest filmed version of the gag is almost certainly found in the 1917 Stan Laurel short Nuts in May. No complete print survives, but film historian F. Gwynplaine MacIntyre says the story involves Laurel wandering the grounds of an insane asylum doing the Napoleon bit — hat, hand tucked in shirt. (Some of this footage made it into a later Laurel vehicle, Mixed Nuts.) To the extent that thinking you're Napoleon remains with us, I'd bet Napoleon Bunny-Part (1956), starring one B. Bunny, did plenty to keep the premise alive.

Did tin disease contribute to Napoleon's defeat in Russia? — Mike Z

This idea has been around a while but gained new oomph with the 2003 publication of the science-history book Napoleon's Buttons, by Penny Le Couteur and Jay Burreson. The story says the army Napoleon led into Russia in June 1812 had been outfitted, possibly as a cost-cutting measure, with uniforms held closed by tin buttons. When temperatures dropped during the French retreat later that year, the buttons crumbled, leaving troops exposed to the murderous elements.

Why would this happen? Well, stuff that's made mostly of tin is susceptible when subjected to cold to what's known as tin disease or tin pest, which causes regular metallic tin (also called white tin) to become gray, powdery, and brittle; when gray tin comes into contact with previously uncontaminated white tin, the condition can spread like a fungus. This change in the bonding structure of tin atoms starts very slowly at 13.2 degrees Celsius (56 degrees Fahrenheit) and speeds up as the temperature decreases, reaching a peak between -30 and -40°C.

So tin disease is real, but is the buttons story true? (Don't ask Le Couteur and Burreson, who are pretty terse and noncommittal on the topic considering it's the name of their book and all.) Me, I'd say probably not. Consider: (1) Tests performed with tin ingots suggest it'd take maybe 18 months at lowered temperatures to result in appreciable flaking. Napoleon's Russian campaign lasted less than half that long and didn't encounter severe cold until the very end. (2) It's not like tin disease was a big secret in 1812; it had been observed for centuries. Tin alloys like pewter were commonly used for buttons, and alloying tin with just 5 percent lead is enough to keep the problem at bay. (3) A mass grave of Napoleon's soldiers was discovered in Vilnius, Lithuania, in 2002. Helping to identify the 2,000-odd bodies as casualties of the hellish 1812 retreat were numerous regimental buttons, many made of tin alloy and still legible after 190 years in the ground.

You also sometimes see tin disease blamed for the failure of Robert Scott's South Pole expedition in 1912; the idea here is that tin solder used on kerosene cans deteriorated, allowing precious heating fuel to leak away. Again, not impossible, but unproven.

—CECIL ADAMS

 

As one Source of Narcissistic Supply dwindles, the narcissist finds himself
trapped in a frantic (though, at times, unconscious) effort to secure
alternatives. As one Pathological Narcissistic Space (the narcissist's
stomping grounds) is rendered "uninhabitable" (too many people "see through"
the narcissist's manipulation and machinations) – the narcissist wanders off
to find another.

These hysterical endeavours sometimes lead to boom-bust cycles which
involve, in the first stage, the formation of a Grandiosity Bubble.

Continue to read this article here (click on this link):

http://samvak.tripod.com/grandiositybubbles.html

The grandiose fantasies of the narcissist inevitably and invariably clash
with his drab, routine, and mundane reality. We call this constant
dissonance the Grandiosity Gap. Sometimes the gap is so yawning that even
the narcissist - however dimly - recognizes its existence. Still, this
insight into his real situation fails to alter his behaviour. The narcissist
knows that his grandiose fantasies are incommensurate with his
accomplishments, knowledge, status, actual wealth (or lack thereof),
physical constitution, or sex appeal - yet, he keeps behaving as though this
were untrue.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/journal56.html

The narcissist cathexes (emotionally invests) with grandiosity everything he
owns or does: his nearest and dearest, his work, his environment. But, as
time passes, this pathologically intense aura fades. The narcissist finds
fault with things and people he had first thought impeccable. He
energetically berates and denigrates that which he equally zealously exulted
and praised only a short while before.

Continue to read this article here (click on this link):

http://samvak.tripod.com/devaluediscard.html

Being the target of relentless, ubiquitous, and unjust persecution proves to
the paranoid narcissist how important and feared he is. Being hounded by the
mighty and the privileged validates his pivotal role in the scheme of
things. Only vital, weighty, crucial, essential principals are thus bullied
and intimidated, followed and harassed, stalked and intruded upon - goes his
unconscious inner dialog. The narcissist consistently baits authority
figures into punishing him and thus into upholding his delusional self-image
as worthy of their attention. This provocative behaviour is called
Projective Identification.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/journal60.html

It is healthy to daydream and fantasize. It is the antechamber of life and
its circumstances. It is a process of preparing for eventualities,
embellished and decorated. No, I am talking about feeling grandiose.

This feeling has four components.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/journal9.html

Question:

What happens to a narcissist who lacks even the basic potential and skills
to realise some of his grandiose fantasies?

Answer:

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/faq3.html

Question:

Is the narcissist confined in his grandiose fantasies to one subject?

Answer:

This apparently simple question is more complex than it sounds. The
narcissist is bound to make use of his more pronounced traits and qualities
in both the design of his False Self and the extraction of Narcissistic
Supply from others. Thus, a cerebral narcissist is likely to emphasise his
intellect, his brainpower, his analytical skills and his rich and varied
fund of knowledge. A somatic narcissist accentuates his body, his physical
strength, his appearance, his sex appeal and so on. But this is only one
facet of the answer. It seems that narcissists engage in what could best be
described as Narcissistic Hedges.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/faq35.html

The disparity between the accomplishments of the narcissist and his
grandiose fantasies and inflated self-image - the Grandiosity Gap - is
staggering and, in the long run, insupportable. It imposes onerous
exigencies on the narcissist's grasp of reality and social skills. It pushes
him either to seclusion or to a frenzy of "acquisitions" - cars, women,
wealth, power.

Continue to read this article here (click on this link):

http://samvak.tripod.com/grandiositygap.html

cannot confront my life - that dreary, aimless, unpromising stream of days
and nights and days. I am past my prime - a pitiable figure, a has been who
never was, a loser and a failure (and not only by my inflated standards).
These facts are hard enough to face when one is not burdened with a
grandiose False Self and a sadistic inner voice (Superego). I have both.

Continue to read this article here (click on this link):

http://samvak.tripod.com/narcissistreal.html

I feel entitled to more. I feel it is my right - due to my intellectual
superiority - to lead a thrilling, rewarding, kaleidoscopic life. I feel
entitled to force life itself, or, at least, people around me - to yield to
my wishes and needs, supreme among them the need for stimulating variety.

Continue to read this article here (click on this link):

http://samvak.tripod.com/entitlement.html

Question:

I met many narcissists who are modest – even self-effacing. This seems to
conflict with your observations. How do you reconcile the two?

Answer:

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/faq36.html

To avoid the agonizing realization of his failed, defeat-strewn, biography,
the narcissist resorts to reality-substitutes. The dynamics are simple: as
the narcissist grows older, his Sources of Supply become scarcer, and his
Grandiosity Gap yawns wider. Mortified by the prospect of facing his
actuality, the narcissist withdraws ever deeper into a dreamland of
concocted accomplishments, feigned omnipotence and omniscience, and brattish
entitlement.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/journal74.html

The manic phase of Bipolar I Disorder is often misdiagnosed as Narcissistic
Personality Disorder (NPD).

Bipolar patients in the manic phase exhibit many of the signs and symptoms
of pathological narcissism - hyperactivity, self-centeredness, lack of
empathy, and control freakery. During this recurring chapter of the disease,
the patient is euphoric, has grandiose fantasies, spins unrealistic schemes,
and has frequent rage attacks (is irritable) if her or his wishes and plans
are (inevitably) frustrated.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/journal71.html

The narcissist's very self is a piece of fiction concocted to fend off hurt
and to nurture the narcissist's grandiosity. He fails in his "reality
test" - the ability to distinguish the actual from the imagined. The
narcissist fervently believes in his own infallibility, brilliance,
omnipotence, heroism, and perfection. He doesn't dare confront the truth and
admit it even to himself.

Continue to read this article here (click on this link):

http://www.narcissistic-abuse.com/journal75.html

The irony is that narcissists, who consider themselves worldly, discerning,
knowledgeable, shrewd, erudite, and astute - are actually more gullible than
the average person. This is because they are fake. Their self is false,
their life a confabulation, their reality test gone. They live in a fantasy
land all their own in which they are the center of the universe, admired,
feared, held in awe, and respected for their omnipotence and omniscience.

Continue to read this article here (click on this link):

http://samvak.tripod.com/narcissistgullible.html


#5413 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 19, 2008 11:27 am
Subject: Bad guys really do get the most girls
vaksammt
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Narcissists, psychopaths, sex, and marital fidelity
 
 
 

Bad guys really do get the most girls

  • 18 June 2008
  • NewScientist.com news service
  • Mason Inman
Related Articles

NICE guys knew it, now two studies have confirmed it: bad boys get the most girls. The finding may help explain why a nasty suite of antisocial personality traits known as the "dark triad" persists in the human population, despite their potentially grave cultural costs.

The traits are the self-obsession of narcissism; the impulsive, thrill-seeking and callous behaviour of psychopaths; and the deceitful and exploitative nature of Machiavellianism. At their extreme, these traits would be highly detrimental for life in traditional human societies. People with these personalities risk being shunned by others and shut out of relationships, leaving them without a mate, hungry and vulnerable to predators.

But being just slightly evil could have an upside: a prolific sex life, says Peter Jonason at New Mexico State University in Las Cruces. "We have some evidence that the three traits are really the same thing and may represent a successful evolutionary strategy."

Jonason and his colleagues subjected 200 college students to personality tests designed to rank them for each of the dark triad traits. They also asked about their attitudes to sexual relationships and about their sex lives, including how many partners they'd had and whether they were seeking brief affairs.

High 'dark triad' scorers are more likely to try to poach other people's partners for a brief affair

The study found that those who scored higher on the dark triad personality traits tended to have more partners and more desire for short-term relationships, Jonason reported at the Human Behavior and Evolution Society meeting in Kyoto, Japan, earlier this month. But the correlation only held in males.

James Bond epitomises this set of traits, Jonason says. "He's clearly disagreeable, very extroverted and likes trying new things - killing people, new women." Just as Bond seduces woman after woman, people with dark triad traits may be more successful with a quantity-style or shotgun approach to reproduction, even if they don't stick around for parenting. "The strategy seems to have worked. We still have these traits," Jonason says.

This observation seems to hold across cultures. David Schmitt of Bradley University in Peoria, Illinois, presented preliminary results at the same meeting from a survey of more than 35,000 people in 57 countries. He found a similar link between the dark triad and reproductive success in men. "It is universal across cultures for high dark triad scorers to be more active in short-term mating," Schmitt says. "They are more likely to try and poach other people's partners for a brief affair."

Barbara Oakley of Oakland University in Rochester, Michigan, says that the studies "verify something a lot of people have conjectured about".

Christopher von Rueden of the University of California at Santa Barbara says that the studies are important because they confirm that personality variation has direct fitness consequences.

"They still have to explain why it hasn't spread to everyone," says Matthew Keller of the University of Colorado in Boulder. "There must be some cost of the traits." One possibility, both Keller and Jonason suggest, is that the strategy is most successful when dark triad personalities are rare. Otherwise, others would become more wary and guarded.

From issue 2661 of New Scientist magazine, 18 June 2008, page 12

#5414 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 19, 2008 11:59 am
Subject: Rescue Fantasies, Malignant Optimism, Trauma bonding, and the Stockholm Syndrome
vaksammt
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Rescue Fantasies - Surviving the Narcissist

http://samvak.tripod.com/faq80.html

The Malignant Optimism of the Abused

http://samvak.tripod.com/journal27.html

The Inverted Narcissist - Codependence and Relationships with Abusive Narcissists

http://samvak.tripod.com/faq66.html

Codependence and the Dependent Personality Disorder

http://samvak.tripod.com/personalitydisorders22.html

The Dependent Patient - A Case Study

http://samvak.tripod.com/personalitydisorders56.html

Danse Macabre - Trauma bonding and the Stockholm Syndrome

http://samvak.tripod.com/abusefamily.html

The Cult of the Narcissist

http://samvak.tripod.com/journal79.html
 

#5415 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Thu Jun 19, 2008 9:10 pm
Subject: When should you stop going to therapy?
vaksammt
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Can narcissism and psychopathy be cured? - Find out by scrolling to the bottom and clicking on the links there!
 
 
 

When should you stop going to therapy?

  • Story Highlights
  • Set goals with your therapist and have regular check-ins, one psychoanalyst says
  • Logistical issues like money and access can end therapy prematurely
  • Some patients want to keep their relationship with their therapist as long as possible
  • Some people see therapy as detention or punishment, one patient says
  • Next Article in Health »
 There's no lab test or imaging study like a CT scan or an MRI to measure how much progress you've made in therapy. But there is a strong movement away from endless navel-gazing -- the Woody Allen stereotype of therapy going on for years, even decades, without resolution.
Set goals with your therapist and have regular check-ins, one expert says.

Set goals with your therapist and have regular check-ins, one expert says.

"It's unrealistic to expect a cure for depression symptoms after four to six weeks of therapy," says William C. Sanderson, PhD, a professor of psychology at Hofstra University in Hempstead, New York. "But if there's no improvement during that time, we need to evaluate whether you're in the right treatment for you."

Check in regularly

Jayne Bloch, a psychoanalyst in New York City, says it's crucial to set goals with your therapist and have regular check-ins. But, she adds, don't be surprised if the "end date" approaches and old symptoms start coming back.

"I had a patient in long-term analysis, she just wanted to go, but she felt like she had to be angry in order to leave," Bloch says. "She felt the only way to leave is to just set the date and leave being angry. It's not that different than the process of leaving home-often kids leave their parents feeling they have to rebel." Health.com: How therapy can change your brain

Good and bad reasons to end

Charles, 59, a Midwesterner, describes how he finally decided to end therapy. "I got paired up with a psychiatrist who really cared and was competent to make things better. But after a while, the clockwork way he approached each visit made me wonder what I was gaining or learning," he says. "It's easy to get through sessions by telling your therapists what they want to hear." Health.com: How you may feel during therapy

If you begin to feel that way, says Hofstra's Sanderson, it may be time to terminate. Gary Seeman, PhD, a psychologist in San Francisco, adds: "Ethically, a patient can't be in therapy with two people at once."

Logistical issues, such as money and access, or an inexperienced or irresponsible therapist can terminate therapy prematurely. Keris Myrick, 46, of Pasadena, California, found a therapist through her HMO. After just one session, Myrick says, "she told me everything was fine so she didn't need to see me anymore. But I was adamant that no, things weren't going well. I was having feelings of sadness and was anxious, withdrawing, keeping all the blinds closed, but I guess she thought I was all right."

Many patients with chronic depression hope to keep their relationship with their therapist for as long as possible. Lisa, 42, from Huntington, New York., likens talk therapy to "going to the gym." Health.com: Help for when therapy gets expensive

"Your mental health is with you for the rest of your life and it will be as good to you as you are to it," Lisa says. "The reason people are so desperate for end dates is because they see therapy as detention or punishment. But if you're in the right kind of therapy, it's the greatest reward you can do for yourself."


#5416 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Fri Jun 20, 2008 2:02 pm
Subject: Self-Representation by the Mentally Ill Is Curbed
vaksammt
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Self-Representation by the Mentally Ill Is Curbed
 
Published: June 20, 2008

WASHINGTON — A mentally ill defendant who is nonetheless competent to stand trial is not necessarily competent to dispense with a lawyer and represent himself, the Supreme Court ruled on Thursday.

The court said that judges could “take realistic account of the particular defendant’s mental capacities” and, in the interest of achieving a fair trial, deny the constitutional right to self-representation that criminal defendants ordinarily enjoy.

The 7-to-2 decision overturned a ruling by the Indiana Supreme Court that had found that a schizophrenic man was entitled to a new trial on a charge of attempted murder because the trial judge had improperly denied his request to represent himself.

The defendant, Ahmad Edwards, who was sometimes quite coherent and at other times decidedly not so, had differed with his lawyer over defense strategy. He wanted to argue self-defense, while his lawyer wanted to present a defense based on lack of intent.

Mr. Edwards had fired a gun at a department store security officer after trying to steal a pair of shoes. He was found competent to stand trial after two psychiatric hospitalizations over three years after the shooting.

A landmark Supreme Court decision in 1975, Faretta v. California, established the right to self-representation as a basic constitutional right.

Writing for the majority on Thursday, Justice Stephen G. Breyer said the question in this case was answered neither by the Faretta decision, which did not involve a competency issue, nor by a subsequent decision that permitted a mentally ill defendant to waive the right to counsel and plead guilty.

Conducting a defense at trial without a lawyer’s help requires a higher degree of competence, Justice Breyer said.

Noting that the court has referred to the right to self-representation as an aspect of individual dignity, Justice Breyer said dignity was lacking in the “spectacle that could well result” from a mentally ill defendant’s efforts, which he said were “at least as likely to prove humiliating as ennobling.”

Justice Breyer said that rather than setting an all-encompassing definition of competency, the court would leave the decision to individual trial judges, who he said “will often prove best able to make more fine-tuned mental capacity decisions, tailored to the individual circumstances of a particular defendant.”

Indiana had asked the court simply to overrule the Faretta decision, which Justice Breyer has criticized. But he said “recent empirical research” indicated that the decision was not, in fact, leading to unfair trials when defendants were mentally competent.

The decision, Indiana v. Edwards, No. 07-208, drew a vigorous dissenting opinion from Justice Antonin Scalia, joined by Justice Clarence Thomas. Justice Scalia said the treatment Mr. Edwards received in being denied to present the defense of his choice “seems to me the epitome of both actual and apparent unfairness.”

The only reason the court has previously accepted as valid for denying self-representation, Justice Scalia said, was a threat to the orderliness of the trial. But Mr. Edwards was “respectful and compliant” and did not even have the chance to try representing himself, Justice Scalia continued, adding, “The dignity at issue is the supreme human dignity of being master of one’s fate rather than a ward of the state — the dignity of individual choice.”

Justice Scalia said that “trial judges will have every incentive to make their lives easier” by appointing lawyers rather than giving mentally ill defendants a chance to proceed on their own.

“In singling out mentally ill defendants for this treatment,” he said, “the court’s opinion does not even have the questionable virtue of being politically correct.”


#5417 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Sun Jun 22, 2008 3:13 pm
Subject: Anton's Trap
vaksammt
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This letter constitutes a permission to reprint or mirror any and all of the
materials mentioned or linked to herein subject to appropriate credit and
linkback. Every article published MUST include the  author bio, including
the link to the author's Web site (at the bottom of this message).

===============================================================
Anton's Trap
By Sam Vaknin
Author of "Malignant Self Love - Narcissism Revisited"
 

I. The snitch

The voice on the other end of the phone was sweaty. This is the kind of tremor that makes me want to hang up, curl among some smelly blankets, and dose off. I like skeletal tones, dry, brittle, decisively fatalistic. People who get straight to the point, my point, their point, our point. I gazed at the grimy receiver.

"Detective Escher?" - he sounded muffled, as though speaking through a coat.

I waited. He will come around.

"They say you are the best". This guy is positively dangerous.

"Can we meet?" I thought he'd never ask.

"The Valencia" - I said - "Eight o'clock. Be sharp. I won't wait around".

"Oh, I understand, I will be ...". I hung up on him and wiped my fingers in a used napkin. The "Valencia" was across the street. They served decent sandwiches and tolerable tea in worn silver mugs. I liked the place, it decomposed gracefully. It was a crisp evening, good for a walk. So, I walked.

By the time I got to the Valencia it was half past eight. I couldn't care less. I almost wished I had missed him, but had no such luck. He was there, fat fingers and all. Beady eyes glared at me accusingly, rolling in an avalanche of corpulence. His body looked disorganized, like an afterthought. He got up, throttled by the effort and extended a fleshy hand which I ignored.

If he had shoulders, he would have shrugged them. Instead, he deflated into the protesting mock-leather love seat and said: "I never did this before. It is my first time". He startled me. His voice was as smothered face to face as it had been through the phone. I couldn't force myself to soothe him.

I rolled a cigarette and ordered beer and a corn beef sandwich. It was almost gone before my client revived and pushed a brand new envelope across the crooked Formica.

"It's all here" - he mumbled, shifting uneasily, spraying my food with perspiration - "The girl ..." - he left it hanging.

I scooped the envelope and lodged it in the inner pocket of my shabby coat. I could tell he wasn't too impressed. I gulped down some beer and came up for air. He said: "When do you plan on ...". He had this unnerving habit of dangling aborted sentences in mid-air.

I got up, nodded peremptorily, and walked away. He didn't follow me but I could feel his eyes spearing my back and I could sense his panic that, maybe, just maybe, he was had been wrong. It must have happened to him a lot, this pendular self-doubting.

2. The Judge

The envelope contained only a neatly folded piece of paper with a name scrawled across it with a blunt pencil. I almost turned around and shoved it back in his cascading face but then I remembered his stench and gave up.

Instead, I leaned against a lamppost and scrutinized the toppling letters. Then I stuffed the envelope in my back pocket and, for some reason felt like whistling. A new lede was like infatuation. Spurts of adrenaline, colors sprouting, weightlessness, even the cacophony of the streets is music. In my mind, I kept rehearsing not to forget to get a warrant. I had the inclination to overlook red tape and constitutional niceties.

I glanced at my watch. It was too late for Jack and too early to return home. But I decided that an angry Jack is preferable to an empty tenement. I headed north, along the river. Jack lived uphill and I had to climb the winding road that led to his brass gate. Distant barks, rustling leaves, lights turned on and off in accelerating succession and there was Jack, holding the door ajar and glaring at me balefully.

"What do you want, Escher?"

"A warrant".

"At this time of night?"

I grinned: "The Law never rests."

He sighed and restrained his canine companion.

"Come in," - he muttered - "and tell me all about it."

I did.

3. The Girl

Jack escorted me, like in the good old days, when we were partners, before he went to night law school, before he became an attorney, then a judge, before he married one of his former clients, a fabulously wealthy, plastically-enhanced widow. The warrant, signed, was tucked safely in an inside compartment of his angora wool jacket. Jack was flabby, bloated, out of shape, an occluded front of grey under his suntanned skin betraying his fatigue. Up one knoll we climbed and up another until even I ran short of breath.

Her abode was well-worth the effort, though: a greenhouse dome, besieged by savage shrubbery, casting lances of aquamarine light at the purple sky.

Jack whistled and then coughed convulsively.

"Quite a sight" - I concurred.

But Jack's social nous far exceeded his aesthetic predilection. The occupant was on his mind, not the residence's optical diversions.

"Do you know who lives here?" - he enquired awhisper - "This is George Ashdown, the defense lawyer! I thought her name rang familiar!". He wouldn't want to infringe on the turf of a potential contributor to his campaign war chest, I assumed.

I shrugged and pressed the electric buzzer long and hard. The door opened almost instantaneously and a feminine silhouette emerged from the penumbral innards of the establishment.

"Can I help you?"

"I am Detective Escher," - I volunteered - "and this is Judge Bayou. Can we have a word with ..."

I fumbled in my pockets and straightened the crumpled note:

"Ashdown, Edna Ashdown."

"That would be me." - She eyed us warily: "What is it all about?"

"Police business." - I tried to sound minacious and, judging by Jack's recoil, made a splendid job of it. But, the girl was imperturbable:

"Can I see your badge, please?"

Having dispensed with the police procedural formalities, she ushered us in and offered us "something to drink." I declined and so did Jack as we took in her figure: emaciated, brittle, faded, and way younger than we thought. At her explicit invitation we sat down.

"Miss Ashdown," - I said - "is it true that you have witnessed a murder recently?"

She averted her eyes, but there was no alarm in them, only an overwhelming embarrassment at having been caught out acting real naughty: "Who says?"

Jack moved uneasily in his seat. I procrastinated. She maintained her sang-froid.

"An informant. Says you told him so."

She smiled and looked straight at me:

"I told many people, Detective Escher. It wasn't easy to succeed to make your acquaintance, you know."

I stared at her, befuddled. "I think I will have that drink now, ma'am. Orange juice, if it is no bother." - I finally offered - "If you were trying to attract the attention of the Law, why not simply stroll into the nearest police station and be done with it?"

"Oh, but I did!" - The whole thing appeared to amuse her beyond measure - "I did, but no one would listen to me, let alone believe me. They said that in the absence of a victim, there is no crime." - She giggled and then made a visible effort to control her mirth.

"Without a victim?" - It was Jack's turn to sound dumbfounded.

"A corpse, you know." - She elucidated patiently - "There's no corpse."

4. The Crime

"Why don't we start from the beginning." - I felt exasperated: "Who murdered whom?"

"My father killed my mother."

Jack shifted his position, subtly signaling me. I ignored him.

"Why? Why did he do that?"

The girl grinned incongruously: "He was double-timing her. He had an affair. With me."

Jack sounded as though he were choking on his ice cubes.

"When was it?"

She thought back: "Oh, two, three days ago. I haven't exited the house since then, you know."

"How did he kill her?"

"Detective Escher!" - Jack's voice was stern and reprimanding - "That's enough!". He turned towards my interlocutor and advised her avuncularly: "You will probably end up being a suspect in this case. Everything you say may be held against you in a court of law. I strongly advise you to have a lawyer present during this interrogation."

"Is this an interrogation?" - She sounded more mischievous than surprised. She fixed me with her gaze.

"An informal one." - I struggled to remain truthful.

She laughed, tilting her head and eyeing me, evidently entertained:

"You have a way with words, Detective Escher. Anyhow," - turning to Jack now - "I don't need, nor do I want a lawyer present. I know what I saw. I am here to help the Law, not to obstruct it. I want justice for my late mother."

Jack nodded helplessly, shrugged his padded shoulders, and sprawled on the chaise, his body language broadcasting defeat.

I took it from there:

"Back to basics. Where did he dump the body?"

She cringed.

"How did he kill her? Where did he bury her?" - I repeated, after a moment of unproductive silence.

She sighed and rose from her chair reluctantly:

"Come, I will show you."

"I thought you said there's no corpse!" - Jack interjected.

"There is none," - she responded off-handedly - "but my father is here, upstairs. He will confess. He will tell you everything."

5. Arrest

Her father didn't confess. On the contrary, he vehemently denied having committed any kind of infraction, let alone the alleged murder of his wife. He lashed out at his daughter, calling her a liar and accusing her of deliberate confabulation, all with the intention of framing him up.

"Why would she want to do that?" - Enquired Jack. He sat at the massive oak desk, facing the suspect: a diminutive, wizened, but charismatically imposing figure, clad in a silk gown that overflowed at his slippered feet. Bright blue eyes peered out from an etched network of suntanned wrinkles. a mane of striking white hair, brushed, Hitler-style, to one side.

"Because she hates me!".

Jack continued apace:

"Does she has a special reason to hate you to the point of potentially seeing you dead, if you are convicted of the murder of your wife?"

A decisive "Yes!" was followed by the unlikely tale that his wife is not dead, she left him many years ago and he doesn't know her whereabouts.

His daughter sniggered:

"You murdered her! I saw you do it!"

The father rose half way from his seat, his face contorted, but then thought better of it and subsided, emitting a rending sigh.

"Sir," - said Jack, his voice smooth and solicitous - "your daughter accuses her of having had a sexual liaison with her. Now, you don't have to answer any of our inquiries. You have not been arraigned for questioning, but you still may wish to have a lawyer present ..."

The father waived this caution away impatiently:

"Lies. Damn lies. She has been a liar ever since she could speak, my viper daughter."

He cast a curious glance her way and lowered his eyes, almost abashedly. His daughter grinned fiercely, tautly and then burst into tears. Amidst this awkward moment, her father whispered, almost inaudibly:

"I guess you have to take me in."

"Yes, we do, Sir," - muttered Jack and furtively looked my way.

The father pushed his ornamented chair back and stood up:

"Allow me just to change into something more suitable."

Jack left the room with the daughter in tow and, the father's shriveled body now clad in an impeccably ironed three piece suit, I produced the requisite paraphernalia, handcuffs and all. He handed both hands, wrists upturned, and waited patiently as I clasped them.

"She is lying, you know. You would do well to ignore her."

I manhandled him towards the door:

"Not my job. Why don't we let the DA, judge, and jury decide that? George Ashdown, I arrest you for the first degree murder of your wife, Rachel Ashdown, nee Fortnam." I read him the Miranda warning.

He trembled and went quite as we descended the spiral staircase and joined Jack and the daughter, now attired in a hideous purple overcoat.

"Let's go!" - Said Jack and so we did.

6. The Trial

I will never forget that day, the time of her testimony, when my career ended. The morning was sleety and smoggy. The fluorescent-lit courtroom flickered eerily. The obese, perspiring judge, the restless jury, the stout bailiff gloomily shuffled feet and folded and unfolded arms. I sat at the prosecution table, having already testified at the early stage of this surrealistic spectacle.

"Your honor, can we approach the bench?"

The judge motioned them regally and both lead prosecutor and defense attorney rushed to the counter. A susurrous session ensued, at the end of which, the judge nodded his head gravely and wrote something laboriously. The attorneys hesitated and then departed reluctantly. The judge summoned the bailiff in hushed tones and consorted with him conspiratorially.

"What's going on?" - I leaned towards the lead prosecutor. He glared at me: "You will soon find out, Detective Escher. You should have conducted your investigation more thoroughly, I am afraid."

"The mother? Is it the mother? Is she alive?"

"Far worse," - was his mysterious riposte.

The bailiff nodded enthusiastically, descended from the podium and began to drag the witness lectern to the farthest corner of the room. Panting, he rolled up his sleeves and placed two wooden chairs on the path between the two rows of spectators. He then concluded this manifestation of interior re-design by urging the prosecution and the defense team to switch their positions. The judge instructed one of the junior lawyers on the defense team to leave the room and wait for his re-entry in the damp and drafty corridor.

The judge exhausted his gavel trying to quell the inevitable murmurs:

"Quiet! Order in the courtroom! We will now conduct an experiment. Throughout it, I expect everyone in this courtroom, except myself, to remain absolutely silent, especially so the defense, the prosecution, and the audience. Bailiff, are we ready to commence?"

The bailiff nodded and opened the hall's wide doors, bellowing as he did so:

"Edna Ashdown!"

A petite figure emerged from the gloomy recesses of the witness waiting room. She hesitated on the threshold and then, head held high, eyes unflinchingly affixed upon the judge, she entered, confidently striding forward, until she bumped into the first chair. Baffled, she stopped and extended her hand in the general direction of this seemingly unexpected impediment.

Everyone held his breath as she negotiated a tortuous path around the first chair only to overturn the second. Thunderstruck, she froze, her chest fluttering with shallow breath, her hands twitching nervously as she plucked at a white kerchief.

"Go on," - the judge encouraged her - "we haven't got all day!"

Awaking from her stupor, she again resumed a self-assured gait and headed straight towards the empty space vacated by the now removed witness stand.

"It is no longer there." - Commented the judge softly - "You may wish to consult your defense attorney as to its whereabouts."

She turned around and faced the prosecution:

"Mr. Benoit," - she called - "what's going on? Why have you moved all the furniture around?"

When her plea remained unanswered, her anxiety grew discernibly:

"Mr. Benoit? Mr. Whitmore?"

"Bailiff," - sonorated the judge - "will you please ask Mr. Whitmore to join us?"

Startled, Edna Ashdown took a step forward and then collapsed, unconscious.

7. Unveiled

There he was, on the reinstated witness stand, fat fingers and all, my snitch. Beady eyes rolling in an avalanche of corpulence, fleshy hand waving as he strove to make a point or disprove one.

"Medically, she is completely cortically blind. She fractured her skull when she was six and the fragments caused severe bilateral occipital damage."

"She can't see a thing?"

"Not a thing."

"Then she has been lying to the detectives and the prosecution here?"

"Oh, no!" - Protested my erstwhile snitch - "She is convinced that she can see as well as any of us in this courtroom. She is not aware that she has become blind. As far as she is concerned, her visual faculties are intact. She vigorously rejects any evidence to the contrary. She is suffering from the Anton-Babinsky Syndrome."

The prosecutor lost patience:

"Doctor, can you please make it simple for us poor laymen? Did she or didn't she witness her mother's murder?"

"Of course she didn't!" - The witness leaned forward, perspiring profusely - "She can't see, I am telling you!"

"Then why would she invent something like this about her own father?"

"You have to ask a psychologist! I am not qualified to answer your question." - He looked strangely triumphant.

"Speculate!" - Urged him the prosecutor. The defense objected, but the judge allowed it.

The witness took off his horn-rimmed glasses and polished them with a dainty cloth he produced from a velvet case:

"Anton-Babinsky patients confabulate."

"You mean lie?"

"No, I don't mean lie! These patients are not aware that they are not telling the truth. Their brain compensates for their lack of vision by embroidering plots and concocting stories, by seeing objects and people where there are none. This is their way of rendering their shattered world predictable, plausible, comprehensible, and safe again."

The prosecutor looked thunderstruck:

"Are you telling us that these so-called patients can deceive any number of people into believing that they are actually not blind and then conjure and propagate intricate lies, implicating innocent people - and all the time they don't know what they are doing?"

"You got that right." - Nodded the witness.

A brief silence and then: "Why did you contact Detective Escher with the information that led to the arrest of George Ashdown?"

My snitch smiled ruefully:

"Edna Ashdown is my patient. It is not easy to raise a child afflicted with Anton-Babinsky. You never know where reality ends and fantasy intrudes. You never know what and whom to believe. As she grew older, her denial of her condition grew fierce. To avoid having to confront new objects and new people, she simply never left home. In that familiar environment, she could go on pretending that she still had her sight. Her father gave in to her. It was a kind of shared psychosis, the two of them, a folie-a-deux. He would never move furniture around, for instance, always careful to restore everything to its proper place. They never had guests. Together, they maintained the pretence that she was normal, that nothing has changed."

He gulped down some water, avoided my searing stare and continued:

"In the last few years, though, there has been a fundamental transformation in her behavior. She became increasingly more delusional and paranoid. She believed that her father was ... molesting her ... forcing her to participate in orgies with his friends. Then she went on to accuse him of murdering his wife, her mother ..."

"Where by the way is her mother?" - Enquired the prosecutor. Defense objection overruled.

"She left, I guess. One day she was there, the next day she was gone. No one has heard from her since."

"So, George Ashdown might well have murdered her?"

This time the defense objection stuck.

"If he did murder her, Edna definitely could not have witnessed it!" - Retorted the doctor, his voice rising above the tumult.

When the storm calmed down:

"I contacted Detective Escher because I wanted it all out in the open before it escalates dangerously. I wanted it to be established beyond a doubt and in a court of law that George Ashdown is innocent and that his daughter is blind. I knew that, ensconced in her own cocoon, she would be able fool the Detective into believing her and, consequently, into arresting George Ashdown."

"You sure did a good job, wasting the taxpayer's money, doctor. Was George Ashdown in on it with you?"

"It was completely my initiative!" - Exclaimed my snitch, his multiple chins reverberating - "Mr. Ashdown had nothing to do with it!"

It was a lost cause. Having wasted another hour on failed attempts to poke holes in the good doctor's credibility and version of the events, the prosecution dropped the charges. It was only a formality. The judge dismissed the case and declared George Ashdown free. I trundled towards the precinct and was assigned a desk job that very afternoon. My career as a detective was over and done with. Edna saw to it. Edna and my snitch.

8. Denouement

The body of Rachel Ashdown was discovered two years later. It formed part of a concrete rampart that surrounded the Ashdown estate. Edna married the doctor and he moved to live with her and with her father. The neighbors have been complaining of lewd behavior ever since, some even darkly hinting of an incestuous connection between the three occupants.

Although the new evidence was compelling, George Ashdown could not be apprehended and tried for the murder of his wife. He stood protected by the inviolable legal principle of double jeopardy: having been acquitted of it once, he could not be tried again for the same crime.

I still ride a desk in Vice. From time to time, I take a patrol car and swing by the Ashdown residence. Just to let them know that the Law never rests, that we are keeping our eyes peeled, just in case. Once I saw Edna, standing by the window, dark glasses on her eyes, her slender figure encircled by a corpulent and flabby forearm on one side and by a wrinkled, suntanned hand on the other. She was smiling, radiant and content. Then she withdrew inside and let down the curtain. I drove on.

==============================================================
AUTHOR BIO (must be included with the article)



Sam Vaknin ( http://samvak.tripod.com ) is the author of Malignant Self
Love - Narcissism Revisited and After the Rain - How the West Lost the East.
He served as a columnist for Global Politician, Central Europe Review,
PopMatters, Bellaonline, and eBookWeb, a United Press International (UPI)
Senior Business Correspondent, and the editor of mental health and Central
East Europe categories in The Open Directory and Suite101.

Visit Sam's Web site at http://samvak.tripod.com

#5418 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Sun Jun 22, 2008 3:28 pm
Subject: ATTACHED Mind Games - Eight Short Stories
vaksammt
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Hi, guys,
 
The attchment contains EIGHT short stories.
 
Here is story number six in its entirety:
 
Anton's Trap
By Sam Vaknin
Author of "Malignant Self Love - Narcissism Revisited"
 

I. The snitch

The voice on the other end of the phone was sweaty. This is the kind of tremor that makes me want to hang up, curl among some smelly blankets, and dose off. I like skeletal tones, dry, brittle, decisively fatalistic. People who get straight to the point, my point, their point, our point. I gazed at the grimy receiver.

"Detective Escher?" - he sounded muffled, as though speaking through a coat.

I waited. He will come around.

"They say you are the best". This guy is positively dangerous.

"Can we meet?" I thought he'd never ask.

"The Valencia" - I said - "Eight o'clock. Be sharp. I won't wait around".

"Oh, I understand, I will be ...". I hung up on him and wiped my fingers in a used napkin. The "Valencia" was across the street. They served decent sandwiches and tolerable tea in worn silver mugs. I liked the place, it decomposed gracefully. It was a crisp evening, good for a walk. So, I walked.

By the time I got to the Valencia it was half past eight. I couldn't care less. I almost wished I had missed him, but had no such luck. He was there, fat fingers and all. Beady eyes glared at me accusingly, rolling in an avalanche of corpulence. His body looked disorganized, like an afterthought. He got up, throttled by the effort and extended a fleshy hand which I ignored.

If he had shoulders, he would have shrugged them. Instead, he deflated into the protesting mock-leather love seat and said: "I never did this before. It is my first time". He startled me. His voice was as smothered face to face as it had been through the phone. I couldn't force myself to soothe him.

I rolled a cigarette and ordered beer and a corn beef sandwich. It was almost gone before my client revived and pushed a brand new envelope across the crooked Formica.

"It's all here" - he mumbled, shifting uneasily, spraying my food with perspiration - "The girl ..." - he left it hanging.

I scooped the envelope and lodged it in the inner pocket of my shabby coat. I could tell he wasn't too impressed. I gulped down some beer and came up for air. He said: "When do you plan on ...". He had this unnerving habit of dangling aborted sentences in mid-air.

I got up, nodded peremptorily, and walked away. He didn't follow me but I could feel his eyes spearing my back and I could sense his panic that, maybe, just maybe, he was had been wrong. It must have happened to him a lot, this pendular self-doubting.

2. The Judge

The envelope contained only a neatly folded piece of paper with a name scrawled across it with a blunt pencil. I almost turned around and shoved it back in his cascading face but then I remembered his stench and gave up.

Instead, I leaned against a lamppost and scrutinized the toppling letters. Then I stuffed the envelope in my back pocket and, for some reason felt like whistling. A new lede was like infatuation. Spurts of adrenaline, colors sprouting, weightlessness, even the cacophony of the streets is music. In my mind, I kept rehearsing not to forget to get a warrant. I had the inclination to overlook red tape and constitutional niceties.

I glanced at my watch. It was too late for Jack and too early to return home. But I decided that an angry Jack is preferable to an empty tenement. I headed north, along the river. Jack lived uphill and I had to climb the winding road that led to his brass gate. Distant barks, rustling leaves, lights turned on and off in accelerating succession and there was Jack, holding the door ajar and glaring at me balefully.

"What do you want, Escher?"

"A warrant".

"At this time of night?"

I grinned: "The Law never rests."

He sighed and restrained his canine companion.

"Come in," - he muttered - "and tell me all about it."

I did.

3. The Girl

Jack escorted me, like in the good old days, when we were partners, before he went to night law school, before he became an attorney, then a judge, before he married one of his former clients, a fabulously wealthy, plastically-enhanced widow. The warrant, signed, was tucked safely in an inside compartment of his angora wool jacket. Jack was flabby, bloated, out of shape, an occluded front of grey under his suntanned skin betraying his fatigue. Up one knoll we climbed and up another until even I ran short of breath.

Her abode was well-worth the effort, though: a greenhouse dome, besieged by savage shrubbery, casting lances of aquamarine light at the purple sky.

Jack whistled and then coughed convulsively.

"Quite a sight" - I concurred.

But Jack's social nous far exceeded his aesthetic predilection. The occupant was on his mind, not the residence's optical diversions.

"Do you know who lives here?" - he enquired awhisper - "This is George Ashdown, the defense lawyer! I thought her name rang familiar!". He wouldn't want to infringe on the turf of a potential contributor to his campaign war chest, I assumed.

I shrugged and pressed the electric buzzer long and hard. The door opened almost instantaneously and a feminine silhouette emerged from the penumbral innards of the establishment.

"Can I help you?"

"I am Detective Escher," - I volunteered - "and this is Judge Bayou. Can we have a word with ..."

I fumbled in my pockets and straightened the crumpled note:

"Ashdown, Edna Ashdown."

"That would be me." - She eyed us warily: "What is it all about?"

"Police business." - I tried to sound minacious and, judging by Jack's recoil, made a splendid job of it. But, the girl was imperturbable:

"Can I see your badge, please?"

Having dispensed with the police procedural formalities, she ushered us in and offered us "something to drink." I declined and so did Jack as we took in her figure: emaciated, brittle, faded, and way younger than we thought. At her explicit invitation we sat down.

"Miss Ashdown," - I said - "is it true that you have witnessed a murder recently?"

She averted her eyes, but there was no alarm in them, only an overwhelming embarrassment at having been caught out acting real naughty: "Who says?"

Jack moved uneasily in his seat. I procrastinated. She maintained her sang-froid.

"An informant. Says you told him so."

She smiled and looked straight at me:

"I told many people, Detective Escher. It wasn't easy to succeed to make your acquaintance, you know."

I stared at her, befuddled. "I think I will have that drink now, ma'am. Orange juice, if it is no bother." - I finally offered - "If you were trying to attract the attention of the Law, why not simply stroll into the nearest police station and be done with it?"

"Oh, but I did!" - The whole thing appeared to amuse her beyond measure - "I did, but no one would listen to me, let alone believe me. They said that in the absence of a victim, there is no crime." - She giggled and then made a visible effort to control her mirth.

"Without a victim?" - It was Jack's turn to sound dumbfounded.

"A corpse, you know." - She elucidated patiently - "There's no corpse."

4. The Crime

"Why don't we start from the beginning." - I felt exasperated: "Who murdered whom?"

"My father killed my mother."

Jack shifted his position, subtly signaling me. I ignored him.

"Why? Why did he do that?"

The girl grinned incongruously: "He was double-timing her. He had an affair. With me."

Jack sounded as though he were choking on his ice cubes.

"When was it?"

She thought back: "Oh, two, three days ago. I haven't exited the house since then, you know."

"How did he kill her?"

"Detective Escher!" - Jack's voice was stern and reprimanding - "That's enough!". He turned towards my interlocutor and advised her avuncularly: "You will probably end up being a suspect in this case. Everything you say may be held against you in a court of law. I strongly advise you to have a lawyer present during this interrogation."

"Is this an interrogation?" - She sounded more mischievous than surprised. She fixed me with her gaze.

"An informal one." - I struggled to remain truthful.

She laughed, tilting her head and eyeing me, evidently entertained:

"You have a way with words, Detective Escher. Anyhow," - turning to Jack now - "I don't need, nor do I want a lawyer present. I know what I saw. I am here to help the Law, not to obstruct it. I want justice for my late mother."

Jack nodded helplessly, shrugged his padded shoulders, and sprawled on the chaise, his body language broadcasting defeat.

I took it from there:

"Back to basics. Where did he dump the body?"

She cringed.

"How did he kill her? Where did he bury her?" - I repeated, after a moment of unproductive silence.

She sighed and rose from her chair reluctantly:

"Come, I will show you."

"I thought you said there's no corpse!" - Jack interjected.

"There is none," - she responded off-handedly - "but my father is here, upstairs. He will confess. He will tell you everything."

5. Arrest

Her father didn't confess. On the contrary, he vehemently denied having committed any kind of infraction, let alone the alleged murder of his wife. He lashed out at his daughter, calling her a liar and accusing her of deliberate confabulation, all with the intention of framing him up.

"Why would she want to do that?" - Enquired Jack. He sat at the massive oak desk, facing the suspect: a diminutive, wizened, but charismatically imposing figure, clad in a silk gown that overflowed at his slippered feet. Bright blue eyes peered out from an etched network of suntanned wrinkles. a mane of striking white hair, brushed, Hitler-style, to one side.

"Because she hates me!".

Jack continued apace:

"Does she has a special reason to hate you to the point of potentially seeing you dead, if you are convicted of the murder of your wife?"

A decisive "Yes!" was followed by the unlikely tale that his wife is not dead, she left him many years ago and he doesn't know her whereabouts.

His daughter sniggered:

"You murdered her! I saw you do it!"

The father rose half way from his seat, his face contorted, but then thought better of it and subsided, emitting a rending sigh.

"Sir," - said Jack, his voice smooth and solicitous - "your daughter accuses her of having had a sexual liaison with her. Now, you don't have to answer any of our inquiries. You have not been arraigned for questioning, but you still may wish to have a lawyer present ..."

The father waived this caution away impatiently:

"Lies. Damn lies. She has been a liar ever since she could speak, my viper daughter."

He cast a curious glance her way and lowered his eyes, almost abashedly. His daughter grinned fiercely, tautly and then burst into tears. Amidst this awkward moment, her father whispered, almost inaudibly:

"I guess you have to take me in."

"Yes, we do, Sir," - muttered Jack and furtively looked my way.

The father pushed his ornamented chair back and stood up:

"Allow me just to change into something more suitable."

Jack left the room with the daughter in tow and, the father's shriveled body now clad in an impeccably ironed three piece suit, I produced the requisite paraphernalia, handcuffs and all. He handed both hands, wrists upturned, and waited patiently as I clasped them.

"She is lying, you know. You would do well to ignore her."

I manhandled him towards the door:

"Not my job. Why don't we let the DA, judge, and jury decide that? George Ashdown, I arrest you for the first degree murder of your wife, Rachel Ashdown, nee Fortnam." I read him the Miranda warning.

He trembled and went quite as we descended the spiral staircase and joined Jack and the daughter, now attired in a hideous purple overcoat.

"Let's go!" - Said Jack and so we did.

6. The Trial

I will never forget that day, the time of her testimony, when my career ended. The morning was sleety and smoggy. The fluorescent-lit courtroom flickered eerily. The obese, perspiring judge, the restless jury, the stout bailiff gloomily shuffled feet and folded and unfolded arms. I sat at the prosecution table, having already testified at the early stage of this surrealistic spectacle.

"Your honor, can we approach the bench?"

The judge motioned them regally and both lead prosecutor and defense attorney rushed to the counter. A susurrous session ensued, at the end of which, the judge nodded his head gravely and wrote something laboriously. The attorneys hesitated and then departed reluctantly. The judge summoned the bailiff in hushed tones and consorted with him conspiratorially.

"What's going on?" - I leaned towards the lead prosecutor. He glared at me: "You will soon find out, Detective Escher. You should have conducted your investigation more thoroughly, I am afraid."

"The mother? Is it the mother? Is she alive?"

"Far worse," - was his mysterious riposte.

The bailiff nodded enthusiastically, descended from the podium and began to drag the witness lectern to the farthest corner of the room. Panting, he rolled up his sleeves and placed two wooden chairs on the path between the two rows of spectators. He then concluded this manifestation of interior re-design by urging the prosecution and the defense team to switch their positions. The judge instructed one of the junior lawyers on the defense team to leave the room and wait for his re-entry in the damp and drafty corridor.

The judge exhausted his gavel trying to quell the inevitable murmurs:

"Quiet! Order in the courtroom! We will now conduct an experiment. Throughout it, I expect everyone in this courtroom, except myself, to remain absolutely silent, especially so the defense, the prosecution, and the audience. Bailiff, are we ready to commence?"

The bailiff nodded and opened the hall's wide doors, bellowing as he did so:

"Edna Ashdown!"

A petite figure emerged from the gloomy recesses of the witness waiting room. She hesitated on the threshold and then, head held high, eyes unflinchingly affixed upon the judge, she entered, confidently striding forward, until she bumped into the first chair. Baffled, she stopped and extended her hand in the general direction of this seemingly unexpected impediment.

Everyone held his breath as she negotiated a tortuous path around the first chair only to overturn the second. Thunderstruck, she froze, her chest fluttering with shallow breath, her hands twitching nervously as she plucked at a white kerchief.

"Go on," - the judge encouraged her - "we haven't got all day!"

Awaking from her stupor, she again resumed a self-assured gait and headed straight towards the empty space vacated by the now removed witness stand.

"It is no longer there." - Commented the judge softly - "You may wish to consult your defense attorney as to its whereabouts."

She turned around and faced the prosecution:

"Mr. Benoit," - she called - "what's going on? Why have you moved all the furniture around?"

When her plea remained unanswered, her anxiety grew discernibly:

"Mr. Benoit? Mr. Whitmore?"

"Bailiff," - sonorated the judge - "will you please ask Mr. Whitmore to join us?"

Startled, Edna Ashdown took a step forward and then collapsed, unconscious.

7. Unveiled

There he was, on the reinstated witness stand, fat fingers and all, my snitch. Beady eyes rolling in an avalanche of corpulence, fleshy hand waving as he strove to make a point or disprove one.

"Medically, she is completely cortically blind. She fractured her skull when she was six and the fragments caused severe bilateral occipital damage."

"She can't see a thing?"

"Not a thing."

"Then she has been lying to the detectives and the prosecution here?"

"Oh, no!" - Protested my erstwhile snitch - "She is convinced that she can see as well as any of us in this courtroom. She is not aware that she has become blind. As far as she is concerned, her visual faculties are intact. She vigorously rejects any evidence to the contrary. She is suffering from the Anton-Babinsky Syndrome."

The prosecutor lost patience:

"Doctor, can you please make it simple for us poor laymen? Did she or didn't she witness her mother's murder?"

"Of course she didn't!" - The witness leaned forward, perspiring profusely - "She can't see, I am telling you!"

"Then why would she invent something like this about her own father?"

"You have to ask a psychologist! I am not qualified to answer your question." - He looked strangely triumphant.

"Speculate!" - Urged him the prosecutor. The defense objected, but the judge allowed it.

The witness took off his horn-rimmed glasses and polished them with a dainty cloth he produced from a velvet case:

"Anton-Babinsky patients confabulate."

"You mean lie?"

"No, I don't mean lie! These patients are not aware that they are not telling the truth. Their brain compensates for their lack of vision by embroidering plots and concocting stories, by seeing objects and people where there are none. This is their way of rendering their shattered world predictable, plausible, comprehensible, and safe again."

The prosecutor looked thunderstruck:

"Are you telling us that these so-called patients can deceive any number of people into believing that they are actually not blind and then conjure and propagate intricate lies, implicating innocent people - and all the time they don't know what they are doing?"

"You got that right." - Nodded the witness.

A brief silence and then: "Why did you contact Detective Escher with the information that led to the arrest of George Ashdown?"

My snitch smiled ruefully:

"Edna Ashdown is my patient. It is not easy to raise a child afflicted with Anton-Babinsky. You never know where reality ends and fantasy intrudes. You never know what and whom to believe. As she grew older, her denial of her condition grew fierce. To avoid having to confront new objects and new people, she simply never left home. In that familiar environment, she could go on pretending that she still had her sight. Her father gave in to her. It was a kind of shared psychosis, the two of them, a folie-a-deux. He would never move furniture around, for instance, always careful to restore everything to its proper place. They never had guests. Together, they maintained the pretence that she was normal, that nothing has changed."

He gulped down some water, avoided my searing stare and continued:

"In the last few years, though, there has been a fundamental transformation in her behavior. She became increasingly more delusional and paranoid. She believed that her father was ... molesting her ... forcing her to participate in orgies with his friends. Then she went on to accuse him of murdering his wife, her mother ..."

"Where by the way is her mother?" - Enquired the prosecutor. Defense objection overruled.

"She left, I guess. One day she was there, the next day she was gone. No one has heard from her since."

"So, George Ashdown might well have murdered her?"

This time the defense objection stuck.

"If he did murder her, Edna definitely could not have witnessed it!" - Retorted the doctor, his voice rising above the tumult.

When the storm calmed down:

"I contacted Detective Escher because I wanted it all out in the open before it escalates dangerously. I wanted it to be established beyond a doubt and in a court of law that George Ashdown is innocent and that his daughter is blind. I knew that, ensconced in her own cocoon, she would be able fool the Detective into believing her and, consequently, into arresting George Ashdown."

"You sure did a good job, wasting the taxpayer's money, doctor. Was George Ashdown in on it with you?"

"It was completely my initiative!" - Exclaimed my snitch, his multiple chins reverberating - "Mr. Ashdown had nothing to do with it!"

It was a lost cause. Having wasted another hour on failed attempts to poke holes in the good doctor's credibility and version of the events, the prosecution dropped the charges. It was only a formality. The judge dismissed the case and declared George Ashdown free. I trundled towards the precinct and was assigned a desk job that very afternoon. My career as a detective was over and done with. Edna saw to it. Edna and my snitch.

8. Denouement

The body of Rachel Ashdown was discovered two years later. It formed part of a concrete rampart that surrounded the Ashdown estate. Edna married the doctor and he moved to live with her and with her father. The neighbors have been complaining of lewd behavior ever since, some even darkly hinting of an incestuous connection between the three occupants.

Although the new evidence was compelling, George Ashdown could not be apprehended and tried for the murder of his wife. He stood protected by the inviolable legal principle of double jeopardy: having been acquitted of it once, he could not be tried again for the same crime.

I still ride a desk in Vice. From time to time, I take a patrol car and swing by the Ashdown residence. Just to let them know that the Law never rests, that we are keeping our eyes peeled, just in case. Once I saw Edna, standing by the window, dark glasses on her eyes, her slender figure encircled by a corpulent and flabby forearm on one side and by a wrinkled, suntanned hand on the other. She was smiling, radiant and content. Then she withdrew inside and let down the curtain. I drove on.

==============================================================
AUTHOR BIO (must be included with the article)



Sam Vaknin ( http://samvak.tripod.com ) is the author of Malignant Self
Love - Narcissism Revisited and After the Rain - How the West Lost the East.
He served as a columnist for Global Politician, Central Europe Review,
PopMatters, Bellaonline, and eBookWeb, a United Press International (UPI)
Senior Business Correspondent, and the editor of mental health and Central
East Europe categories in The Open Directory and Suite101.

Visit Sam's Web site at http://samvak.tripod.com

#5419 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 23, 2008 12:36 pm
Subject: Losing Perspective
vaksammt
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=================================================
PC Magazine
Losing Perspective
 
05.20.08
 
We are becoming a nation of narrow thinkers, thanks to the Internet, newspapers, and schools.
 
by John C. Dvorak
 
These days everyone is so enthusiastic about the evolution of the Web, with its free content, interesting blogs, citizen journalism, and the rest of it. Not me. The big problem, as I see it, is the decline in general perspective, which is due to the decline in the popularity of newspapers and magazines.
 
By perspective, I mean generalized or common knowledge. When you pick up The New York Times and look at the front page, you get a general perspective on world events. As you page through the newspaper, you see all sorts of interesting articles that you might not have read if you were merely surfing the Net for news.
 
Over time, this sort of happenstance approach to information gives a reader perspective on things. You have a sense as to what the economy is doing. You know if some international disaster has occurred. You are more tuned in.
 
This is going away.
 
It all started with the idea of the custom newspaper. I've always been against it. It's been trotted about as a supposed good idea since the birth of the Internet. "You only get what news you want to get" was the sales pitch. But how do you really know what news you want when the story has not been written? Most people who want custom news tend to want news only about their hobby or interests. Should a plague sweep through their city, they probably wouldn't know about it until they were dying from it.
 
This is the way all news is headed. Kids under 21 don't read newspapers. Many adults have stopped subscribing. The newspapers themselves are cheapening their product. The New York Times recently laid off a bunch of reporters, who were replaced by bloggers and kids who just got out of J-school. Probably all functionally good writers, they bring no life experience perspective to the table, and they probably lack world view perspective, too. And they are the ones doling out information to the masses. I think all of these newbie writers for The New York Times should be assigned to a one-year stint in Bulgaria or Brazil as part of their job training.
 
Meanwhile, the public continues to read about what they already know. And they hang out only with like-minded people. There are huge cadres of people who are practically duplicates of each other. They all think alike, dress alike, and go to the same group-approved places.
 
With the slow death of newspapers, this beehive-like behavior is only going to get worse. And schools are not helping; they tend to have a political agenda and seem to limit, not enhance, world perspective. This is worsened by a de-emphasis on actual learning and an over-emphasis on personal self-esteem. The self-esteem movement in education has fostered underachievers who are now out in the world of business, taking on jobs as clerks and cashiers. They can't add. They can't spell. They have no idea where Chicago is located on a map. They can't read a map, in fact. They are seemingly stupid and mostly incompetent. But hey, they think they are winners just because they've been told they are winners. It was drummed into them.
 
These people eat up information from the Internet and they believe everything they read. They pass along gossip as fact. They fall for every hoax under the sun (especially the very old ones). You wonder when some Nigerian is going to fleece them. I have no idea what is going to happen when it dawns on this crowd that they are useless boneheads.
 
On the other end of the spectrum are the smart set, whose members also have no perspective. All they know is their business and not much else. They, too, are on the Net all day, getting a narrow stream of information.
 
Even the nightly TV newscast is losing its audience. It was the last best hope of giving the public some perspective on the world at large. Only oldsters watch TV news anymore.
 
The TV news magazines are also dying off—well, the "news" part of them is eroding. Have you noticed, for example, that 60 Minutes has fewer real reports? It's mostly interviews, and many of those shallow interviews are with entertainers who are somehow connected to Viacom. The other news magazines have long since given up and moved to gimmicks and dramatizations.
 
So the audience goes to the Net to get information—most of it without perspective, and, thus, the days of a wide public perspective of the world are almost gone.
 
I blame these three factors: the Internet; newspapers, for not acting responsibly and instead cheapening their product; and educational institutions. Schools do not teach kids how to use the Net responsibly. Kids need to be shown how to make it a useful resource rather than a source of disinformation and gossip.
 
What will the end result be of a nation of narrow thinkers? I do not know. We'll find out soon enough, and I suspect it won't be a good.

#5420 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Mon Jun 23, 2008 12:39 pm
Subject: Horniest male beetles have the tiniest testicles
vaksammt
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Narcissists and Personality disordered Mates, Spouses, and Partners

http://health.groups.yahoo.com/group/narcissisticabuse/message/5013

Narcissists, psychopaths, sex, and marital fidelity

http://health.groups.yahoo.com/group/narcissisticabuse/message/4920
 

Horniest male beetles have tiniest testicles

  • 22:00 16 October 2006
  • NewScientist.com news service
  • John Pickrell
 
In the beetle <i>Onthophagus nigriventris</i> researchers have found a trade-off between testicle and horn size (Image: O Helmy and D Emlen)
In the beetle Onthophagus nigriventris researchers have found a trade-off between testicle and horn size (Image: O Helmy and D Emlen)
Onthophagus lanista is another species of dung-beetle endowed with impressive head gear (Image: E Greene)
Onthophagus lanista is another species of dung-beetle endowed with impressive head gear (Image: E Greene)

Dung beetle research may be about to boost the cliché about men with flashy sports cars. According to new study, male beetles with the most dramatic and ostentatious sets of horns apparently pay for that with smaller testicles.

The research is one of the first studies to experimentally demonstrate that investing energy in one mating advantage may come at the expense of another.

Male dung beetles of the genus Onthophagus are noted for the size and diversity of their horns. In some species, these make up 40% of males’ body length. These iridescent beetles use their flashy ornaments to battle against one another and block access to tunnels where they mate with females.

The competition does not end there, however, as females often mate with more than one male. In these species, once inside the female, one male's sperm must compete with other males' sperm to fertilise eggs.

It is generally thought that the males that produce the most sperm are more likely to achieve a fertilisation so, besides the horns, testicle capacity is important in competition between males too, says Douglas Emlen, study co-author at the University of Montana in Missoula, US.

Stunted development

The problem is that in developing organisms there are limited resources available. Previous work has shown that horn size is negatively correlated to other traits such as eye, wing and antennae size.

To test the tussle that goes on between different sex-related structures, Emlen and colleague Leigh Simmons at the University of Western Australia in Crawley, experimentally stunted the development of horns in a brood of larvae of the species Onthophagus nigriventris. They did this by cauterising areas of cells on the surface of larvae that would otherwise have developed into horns.

The pair found that in comparison to a control brood of males which were allowed to develop normally, hornless males grew into larger adults with disproportionately large testes. In general, the pair found an inverse relationship between horn and testes size.

Energetic constraints

"This study is the first solid experimental demonstration that adaptations to compete for mates trade-off with what it takes to compete for fertilisations," says Scott Pitnick at Syracuse University in New York, US, who was not involved in the study.

"Because of energetic constraints, you really can't be good at all things," says Pitnick, who last year revealed a trade-off between relative brain and testes sizes in 300 different species of bat.

In a follow-up analysis, the researchers looked at 25 species of Onthophagus beetles. Between these other species, the researchers did not find an inverse relationship between horn and testicle size. They suggest that those species with the most dramatic horns were those that had developed an evolutionary strategy to buffer or protect the development of their testes.

The study also showed that in species where females mate with the most males – where sperm competition is at its fiercest – horns tend not to develop on the thorax. The thorax is closer to the testicles than the head, so a thorax horn might be more likely to divert precious resources from the testes during development, the researchers suggest.

"Trade-offs are fundamental to biology but they continue to surprise us, both in the forms they take, and in the myriad ways they can shape the evolution of organisms," says Emlen.

Journal reference: Proceedings of the National Academies of Science (DOI: 10.1073/pnas.0603474103)

 
 

#5421 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Tue Jun 24, 2008 3:22 pm
Subject: The Problem of Evil
vaksammt
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Is the narcissist EVIL? - Click on this link to find out:
 
 
 

The Problem of Evil

First published Mon Sep 16, 2002; substantive revision Sat Mar 15, 2008

The epistemic question posed by evil is whether the world contains undesirable states of affairs that provide the basis for an argument that makes it unreasonable for anyone to believe in the existence of God.

This discussion is divided into nine sections. The first is concerned with some preliminary distinctions; the second, with the choice between deductive versions of the argument from evil, and evidential versions; the third, with alternative evidential formulations of the argument from evil; the fourth, with the distinction between three very different types of responses to the argument from evil: attempted total refutations, defenses, and theodicies.

The fifth section then focuses upon attempted total refutations, while the sixth is concerned with defenses. Some traditional theodicies are then considered in section seven. The idea of global properties is then introduced in section eight, and a theodicy with religious content that is based on that idea is considered in section nine.


1. Some Important Distinctions

1.1 Relevant Concepts of God

The term “God” is used with a wide variety of different meanings. These tend to fall, however, into two main groups. On the one hand, there are metaphysical interpretations of the term: God is a prime mover, or a first cause, or a necessary being that has its necessity of itself, or the ground of being, or a being whose essence is identical with its existence. Or God is not one being among other beings — even a supremely great being — but, instead, being itself. Or God is an ultimate reality to which no concepts truly apply.

On the other hand, there are interpretations that connect up in a clear and relatively straightforward way with religious attitudes, such as those of worship, and with very important human desires, such as the desire that, at least in the end, good will triumph, and justice be done, and the desire that the world not be one where death marks the end of the individual's existence, and where, ultimately, all conscious existence has ceased to be.

What properties must something have if it is to be an appropriate object of worship, and if it is to provide reason for thinking that there is a reasonable chance that the fundamental human hopes just mentioned will be fulfilled? A natural answer is that God must be a person, and who, at the very least, is very powerful, very knowledgeable, and morally very good. But if such a being exists, then it seems initially puzzling why various evils exist. For many of the very undesirable states of affairs that the world contains are such as could be eliminated, or prevented, by a being who was only moderately powerful, while, given that humans are aware of such evils, a being only as knowledgeable as humans would be aware of their existence. Finally, even a moderately good human being, given the power to do so, would eliminate those evils. Why, then, do such undesirable states of affairs exist, if there is a being who is very powerful, very knowledgeable, and very good?

What one has here, however, is not just a puzzle, since the question can, of course, be recast as an argument for the non-existence of God. Thus if, for simplicity, we focus on a conception of God as all-powerful, all-knowing, and perfectly good, one very concise way of formulating such an argument is as follows:

  1. If God exists, then God is omnipotent, omniscient, and morally perfect.
  2. If God is omnipotent, then God has the power to eliminate all evil.
  3. If God is omniscient, then God knows when evil exists.
  4. If God is morally perfect, then God has the desire to eliminate all evil.
  5. Evil exists.
  6. If evil exists and God exists, then either God doesn't have the power to eliminate all evil, or doesn't know when evil exists, or doesn't have the desire to eliminate all evil.
  7. Therefore, God doesn't exist.

That this argument is valid is perhaps most easily seen by a reductio argument, in which one assumes that the conclusion — (7) — is false, and then shows that the denial of (7), along with premises (1) through (6), leads to a contradiction. Thus if, contrary to (7), God exists, it follows from (1) that God is omnipotent, omniscient, and morally perfect. This, together with (2), (3), and (4) then entails that God has the power to eliminate all evil, that God knows when evil exists, and that God has the desire to eliminate all evil. But when (5) is conjoined with the reductio assumption that God exists, it then follows via modus ponens from (6) that either God doesn't have the power to eliminate all evil, or doesn't know when evil exists, or doesn't have the desire to eliminate all evil. Thus we have a contradiction, and so premises (1) through (6) do validly imply (7).

Whether the argument is sound is, of course, a further question, for it may be that one of more of the premises is false. The point here, however, is simply that when one conceives of God as unlimited with respect to power, knowledge, and moral goodness, the existence of evil quickly gives rise to potentially serious arguments against the existence of God.

Is the situation different if one shifts to a deity who is not omnipotent, omniscient, and morally perfect? The answer depends on the details. Thus, if one considers a deity who is omniscient and morally perfect, but not omnipotent, then evil presumably would not pose a problem if such a deity were conceived of as too remote from Earth to prevent the evils we find here. But given a deity who falls considerably short of omnipotence, omniscience, and moral perfection, but who could intervene in our world to prevent many evils, and who knows of those evils, it would seem that an argument rather similar to the above could be formulated by focusing not on the mere existence of evil, but upon the existence of evils that such a deity could have prevented.

But what if God, rather than being characterized in terms of knowledge, power, and goodness, is defined in some more metaphysical way - for example, as the ground of being, or as being itself? The answer will depend on whether, having defined God in such purely metaphysical terms, one can go on to argue that such a entity will also possess at least very great power, knowledge, and moral goodness. If so, evil is once again a problem.

By contrast, if God is conceived of in a purely metaphysical way, and if no connection can be forged between the relevant metaphysical properties and the possession of significant power, knowledge, and goodness, then the problem of evil is irrelevant. But when that is the case, it would seem that God thereby ceases to be a being who is either an appropriate object of religious attitudes, or a ground for believing that fundamental human hopes are not in vain.

1.2 Incompatibility Formulations versus Inductive Formulations

The argument from evil focuses upon the fact that the world appears to contain states of affairs that are bad, or undesirable, or that should have been prevented by any being that could have done so, and it asks how the existence of such states of affairs is to be squared with the existence of God. But the argument can be formulated in two very different ways. First, it can be formulated as a purely deductive argument that attempts to show that there are certain facts about the evil in the world that are logically incompatible with the existence of God. One especially ambitious form of this first sort of argument attempts to establish the very strong claim that it is logically impossible for it to be the case both that there is any evil at all, and that God exists. The argument set out in the preceding section is just such an argument.

Alternatively, rather than being formulated as a deductive argument for the very strong claim that it is logically impossible for both God and evil to exist, (or for God and certain types, or instances, or a certain amount of evil to exist), the argument from evil can instead be formulated as an evidential (or inductive/probabilistic) argument for the more modest claim that there are evils that actually exist in the world that make it unlikely - or perhaps very unlikely - that God exists.

The choice between incompatibility formulations and evidential formulations is discussed below, in section 2.

1.3 Abstract Versus Concrete Formulations

Any version of the argument from evil claims that there is some fact concerning the evil in the world such that the existence of God - understood as at least a very powerful, very knowledgeable, and morally very good person, and, ideally, as an omnipotent, omniscient, and morally perfect person - is either logically precluded, or rendered unlikely, by that fact. But versions of the argument often differ quite significantly with respect to what the relevant fact is. Sometimes, as in premise (5) in the argument set out above, the appeal is to the mere existence of any evil whatever. Sometimes, on the other hand, it is to the existence of a certain amount of evil. And sometimes it is to the existence of evils of a certain specified sort.

To formulate the argument from evil in terms of the mere existence of any evil at all is to abstract to the greatest extent possible from detailed information about the evils that are found in the world, and so one is assuming, in effect, that such information cannot be crucial for the argument. But is it clear that this is right? For might not one feel that while the world would be better off without the vast majority of evils, this is not so for absolutely all evils? Thus, some would argue, for example, that the frustration that one experiences in trying to solve a difficult problem is outweighed by the satisfaction of arriving at a solution, and therefore that the world is a better place because it contains such evils. Alternatively, it has been argued that the world is a better place if people develop desirable traits of character - such as patience, and courage - by struggling against obstacles, including suffering. But if either of these things is the case, then the prevention of all evil might well make the world a worse place.

It seems possible, then, that there might be evils that are logically necessary for goods that outweigh them, and this possibility provides a reason, accordingly, for questioning one of the premises in the argument set out earlier - namely, premise (4), where it is claimed that if God is morally perfect, then God has the desire to eliminate all evil.

But there is also another reason why that claim is problematic, which arises out of a particular conception of free will - namely, a libertarian conception. According to this view of free will, and in contrast with what are known as compatibilist approaches, free will is incompatible with determinism, and so it is impossible even for an omnipotent being to make it the case that someone freely chooses to do what is right.

Many people claim, however, that the world is a better place if it contains individuals who possess libertarian free will, rather than individuals who are free only in a sense that is compatible with one's actions being completely determined. If this claim can be made plausible, one can argue, first, that God would have a good reason for creating a world with individuals who possessed libertarian free will, but secondly, that if he did choose to create such a world, even he could not ensure that no one would ever choose to do something morally wrong. The good of libertarian free will requires, in short, the possibility of moral evil.

Neither of these lines of argument is immune from challenge. As regards the former, one can argue that the examples that are typically advanced of cases where some evil is logically necessary for a greater good that outweighs the evil are not really, upon close examination, convincing, while, as regards the latter, there is a serious problem of making sense of libertarian free will, for although there is no difficulty about the idea of actions that are not causally determined, libertarian free will requires more than the mere absence of determinism, and the difficulty arises when one attempts to say what that something more is.

But although these challenges are important, and may very well turn out to be right, it is fair to say, first, that it has not yet been established that there is no coherent conception of libertarian free will, and, secondly, that it is, at least, very doubtful that one can establish that there cannot be cases where some evil is logically necessary for a greater good that outweighs it without appealing to some substantive, and probably controversial, moral theory.

The upshot is that the idea that either the actuality of certain undesirable states of affairs, or at least the possibility, may be logically necessary for goods that outweigh them, is not without some initial plausibility, and if some such claim can be sustained, it will follow immediately that the mere existence of evil cannot be incompatible with the existence of an omnipotent, omniscient, and morally perfect being.

How does this bear upon evidential formulations of the argument from evil? The answer would seem to be that if there can be evils that are logically necessary for goods that outweigh them, then it is hard to see how the mere existence of evil — in the absence of further information - can provide much in the way of evidence against the existence of God.

What if one shifts to a slightly less abstract formulation of the argument from evil that is based upon the premise that the world contains a certain amount of evil, or upon the premise that the world contains at least some natural evil? Then one is including marginally more information. But one is still assuming, in effect, that most of the detailed information about the evils found in the world is completely irrelevant to the argument from evil, and a little reflection brings out how very implausible this assumption is. So, for example, consider a world that contains a billion units of natural evil. Is this a good starting point for an argument from evil? The answer is that whether this fact is an impressive reason for questioning the existence of God surely depends on further details about the world. If those billion units are uniformly distributed over trillions of people whose lives are otherwise extremely satisfying and ecstatically happy, it is not easy to see a serious problem of evil. But if, on the other hand, the billion units of natural evil fell upon a single innocent person, and produced a life that was, throughout, one of extraordinarily intense pain, then surely there would be a very serious problem of evil.

Details concerning such things as how suffering and other evils are distributed over individuals, and the nature of those who undergo the evils, are, then, of crucial importance. Thus it is relevant, for example, that many innocent children suffer agonizing deaths. It is relevant that animals suffer, and that they did so before there were any persons to observe their suffering, and to feel sympathy for them. It is relevant that, on the one hand, the suffering that people undergo apparently bears no relation to the moral quality of their lives, and, on the other, that it bears a very clear relation to the wealth and medical knowledge of the societies in which they live.

The prospects for a successful abstract version of the argument from evil would seem, therefore, rather problematic. It is conceivable, of course, that the correct moral principles entail that there cannot be any evils whose actuality or possibility makes for a better world. But to attempt to set out a version of the argument from evil that requires a defense of that thesis is certainly to swim upstream. A much more promising approach, surely, is to focus, instead, simply upon those evils that are thought, by the vast majority of people, to pose at least a prima facie problem for the rationality of belief in an omnipotent, omniscient, and morally perfect person.

Given that the preceding observations are rather obvious ones, one might have expected that discussions of the argument from evil would have centered mainly upon concrete formulations of the argument. Rather surprisingly, that has not been so. Indeed, some authors seem to focus almost exclusively upon very abstract versions of the argument.

One of the more striking illustrations of this phenomenon is provided by Alvin Plantinga's discussions of the problem of evil. In God and Other Minds, in The Nature of Necessity, and in God, Freedom, and Evil, for example, Plantinga, starting out from an examination of John L. Mackie's essay “Evil and Omnipotence” (1955), in which Mackie had defended an incompatibility version of the argument from evil, focuses mainly on the question of whether the existence of God is compatible with the existence of evil, although there are also short discussions of whether the existence of God is compatible with the existence of a given quantity of evil, and of whether the existence of a certain amount of evil renders the existence of God unlikely. (The latter topic is then the total focus of attention in his long article, “The Probabilistic Argument from Evil”.)

That Plantinga initial focused upon abstract formulations of the argument from evil was not, perhaps, surprising, given that a number of writers — including Mackie, H. J. McCloskey (1960), and H. D. Aiken (1957-58) — had defended incompatibility versions of the argument from evil, and it is natural to formulate such arguments in an abstract way, since although one may wish to distinguish, for example, between natural evils and moral evils, reference to concrete cases of evil would not seem to add anything. But once one shifts to probabilistic formulations of the argument from evil, the situation is very different: details about concrete cases of evil may be evidentially crucial.

The problem, then, is that Plantinga not only started out by focusing on very abstract versions of the argument from evil, but also maintained this focus throughout. The explanation of this may lie in the fact that Plantinga seems to have believed that if it can be shown that the existence of God is neither incompatible with, nor rendered improbable by, either (1) the mere existence of evil, or (2) the existence of a specified amount of evil, then no philosophical problem remains. People may find, of course, that they are still troubled by the existence of specific evils, but this, Plantinga seems to be believe, is a religious problem, and what is called for, he suggests, is not philosophical argument, but “pastoral care”. (1974a, 63-4)[1]

Plantinga's view here, however, is very implausible. For not only can the argument from evil be formulated in terms of specific evils, but that is the natural way to do so, given that it is only certain types of evils that are generally viewed as raising a serious problem with respect to the rationality of belief in God. To concentrate exclusively on abstract versions of the argument from evil is therefore to ignore the most plausible and challenging versions of the argument.

1.4 Axiological Versus Deontological Formulations

Consider, now, the following formulation of the argument from evil, which, in contrast to the abstract version of the argument from evil set out in section 1.1, focuses on quite concrete types of evil:

  1. There exist states of affairs in which animals die agonizing deaths in forest fires, or where children undergo lingering suffering and eventual death due to cancer, and that (a) are intrinsically bad or undesirable, and (b) are such that any omnipotent person has the power to prevent them without thereby either allowing an equal or greater evil, or preventing an equal or greater good.
  2. For any state of affairs (that is actual), the existence of that state of affairs is not prevented by anyone.
  3. For any state of affairs, and any person, if the state of affairs is intrinsically bad, and the person has the power to prevent that state of affairs without thereby either allowing an equal or greater evil, or preventing an equal or greater good, but does not do so, then that person is not both omniscient and morally perfect.

    Therefore, from (1), (2), and (3):

  4. There is no omnipotent, omniscient, and morally perfect person.
  5. If God exists, then he is an omnipotent, omniscient, and morally perfect person.

    Therefore:

  6. God does not exist.

As it stands, this argument is deductively valid.[2] (Here is a proof.) However it is likely to be challenged in various ways. In particular, one vulnerable point is the claim, made in the last part of statement (1), that an omnipotent and omniscient person could have prevented those states of affairs without thereby either allowing an equal or greater evil, or preventing an equal or greater good, and when this is challenged, an inductive step will presumably be introduced, one that moves from what we know about the undesirable states of affairs in question to a conclusion about the overall value of those states of affairs, all things considered — including things that may well lie outside our ken.

But the above argument is subject to a very different sort of criticism, one that is connected with a feature of the above argument which seems to me important, but which is not often commented upon — the fact, namely, that the above argument is formulated in terms of axiological concepts, that is, in terms of the goodness or badness, the desirability or undesirability, of states of affairs. The criticism that arises from this feature centers on statement (3), which asserts that an omniscient and morally perfect being would prevent the existence of any states of affairs that are intrinsically bad or undesirable, and whose prevention he could achieve without either allowing an equal or greater evil, or preventing an equal or greater good. For one can ask how this claim is to be justified. One answer that might be offered would be that some form of consequentialism is true — such as, for example, the view that an action that fails to maximize the balance of good states of affairs over bad states of affairs is morally wrong. But the difficulty then is that any such assumption is likely to be a deeply controversial assumption that many theists would certainly reject.

The problem, in short, is that any axiological formulation of the argument from evil, as it stands, is incomplete in a crucial respect, since it fails to make explicit how a failure to bring about good states of affairs, or a failure to prevent bad states of affairs, entails that one is acting in a morally wrong way. Moreover, the natural way of removing this incompleteness is by appealing to what are in fact controversial ethical claims, such as the claim that the right action is the one that maximizes expected value. The result, in turn, is that discussions may very well become sidetracked on issues that are, in fact, not really crucial — such as, for example, the question of whether God would be morally blameworthy if he failed to create the best world that he could.

The alternative to an axiological formulation is a deontological formulation. Here the idea is that rather than employing concepts that focus upon the value or disvalue of states of affairs, one instead uses concepts that focus upon the rightness and wrongness of actions, and upon the properties — rightmaking properties and wrongmaking properties — that determine whether an action is one that ought to be performed, or ought not to be performed, other things being equal. When the argument is thus formulated, there is no problematic bridge that needs to be introduced connecting the goodness and badness of states ofaffairs with the rightness and wrongness of actions.

2. The Choice between Incompatibility Formulations and Evidential Formulations

How is the argument from evil best formulated? As an incompatibility argument, or as an evidential argument? In section 1.1, an incompatibility formulation of a very abstract sort was set out, which appealed to the mere fact that the world contains at least some evil. That formulation involved the following crucial premise:

  • If God is morally perfect, then God has the desire to eliminate all evil.

The problem with that premise, as we saw, is that it can be argued that some evils are such that their actuality, or at least the possibility, is logically necessary for goods that outweigh them, in which case it is not true that a perfectly good being would want to eliminate such evils.

In section 1.4, a much more concrete version of an incompatibility argument was set out, which, rather than appealing to the mere existence of some evil or other, appealed to specific types of evil - in particular, situations where animals die agonizing deaths in forest fires, or where children undergo lingering suffering and eventual death due to cancer. The thrust of the argument was then that, first of all, an omniscient and omnipotent person could have prevented the existence of such evils without thereby either allowing equal or greater evils, or preventing equal or greater goods, and, secondly, that any omniscient and morally perfect person will prevent the existence of such evils if that can be done without either allowing equal or greater evils, or preventing equal or greater goods.

The second of these claims avoids the objections that can be directed against the stronger claim that was involved in the argument set out in section 1.1 - that is, the claim that if God is morally perfect, then God has the desire to eliminate all evil. But the shift to the more modest claim requires that one move from the very modest claim that evil exists to the stronger claim that there are certain evils that an omniscient and omnipotent person could have prevented the existence of such evils without thereby either allowing equal or greater evils, or preventing equal or greater goods, and the question arises as to how that claim can be supported. In particular, can it be established by means of a purely deductive argument?

Consider, in particular, the relevant premise in the more concrete version of the argument from evil set out in section 1.4, namely:

  1. There exist states of affairs in which animals die agonizing deaths in forest fires, or where children undergo lingering suffering and eventual death due to cancer, and that (a) are intrinsically bad or undesirable, and (b) are such that any omnipotent person has the power to prevent them without thereby either allowing an equal or greater evil, or preventing an equal or greater good.

How would one go about establishing, via a purely deductive argument that a deer's suffering a slow and painful death because of a forest fire, or a child's undergo lingering suffering and eventual death due to cancer, is not logically necessary either to achieve a greater good or to avoid a greater evil? If one had knowledge of the totality of morally relevant properties, then it might well be possible to show both that there are no greater evils that can be avoided only at the cost of the evil in question, and that there are no greater goods that are possible only given that evil. Do we have such knowledge? Some moral theorists would claim that we do, and that it is possible to set out a complete an corect moral theory. But this is certainly a highly controversial metaethical claim, and, as a consequence, the prospects for establishing a premise such as (1) via a deductive argument do not appear promising, given the present state of moral theory.

If a premise such as (1) cannot, at least at present, be established deductively, then the only possibility, it would seem, is to offer some sort of inductive argument in support of the relevant premise. But if this is right, then it is surely best to get that crucial inductive step out into the open, and thus to formulate the argument from evil not as a deductive argument for the very strong claim that it is logically impossible for both God and evil to exist, (or for God and certain types, or instances, of evil to exist), but as an evidential (inductive/probabilistic) argument for the more modest claim that there are evils that actually exist in the world that make it unlikely that God exists.

3. Inductive Versions of the Argument from Evil

3.1 Arguments

If the argument from evil is given an evidential formulation, what form should that take? There appear to be three main possibilities have been suggested in recent discussions. The first, which might be called the direct inductive approach, involves the idea that one can show that theism is unlikely to be true without comparing theism with any alternative hypothesis, other than the mere denial of theism. The second, which can be labeled the indirect inductive approach, argues instead that theism can be shown to be unlikely to be true by establishing that there is some alternative hypothesis — other than the mere negation of theism — that is logically incompatible with theism, and more probable than theism. Finally, the third possibility, which might be referred to as a probabilistic or Bayesian approach, starts out from probabilistic premises, and then attempts to show that it follows deductively, via axioms of probability theory, that it is unlikely that God exists.

The first and the third approaches are found, for example, in articles by William Rowe, while the second approach has been set out and defended by Paul Draper. These three approaches will be considered in the sections that follow.

3.2 Direct Inductive Versions of the Evidential Argument from Evil

3.2.1 A Concrete, Deontological, and Direct Inductive Formulation

The basic idea behind a direct inductive formulation of the argument from evil is that the argument involves a crucial inductive step that takes the form of an inductive projection or generalization in which one moves from a premise concerning the known moral properties of some state of affairs to a conclusion about the likely overall moral worth of that state of affairs, given all its moral properties, both known and unknown.

Such a direct inductive argument might, for example, take the following form:

  1. Both the property of intentionally allowing an animal to die an agonizing death in a forest fire, and the property of allowing a child to undergo lingering suffering and eventual death due to cancer, are wrongmaking characteristics of an action, and very serious ones.
  2. Our world contains animals that die agonizing deaths in forest fires, and children who undergo lingering suffering and eventual death due to cancer.
  3. An omnipotent being could prevent such events, if he knew that those events were about to occur.
  4. An omniscient being would know that such events were about to occur.
  5. If a being allows something to take place that he knows is about to happen, and which he knows he could prevent, then that being intentionally allows the event in question to occur.

    Therefore:

  6. If there is an omnipotent and omniscient being, then there are cases where he intentionally allows animals to die agonizing deaths in forest fires, and children to undergo lingering suffering and eventual death due to cancer.
  7. In many such cases, no rightmaking characteristics that we are aware of both apply to the case in question, and also are sufficiently serious to counterbalance the relevant wrongmaking characteristic.

    Therefore:

  8. If there is an omnipotent and omniscient being, then there are specific cases of such a being's intentionally allowing animals to die agonizing deaths in forest fires, and children to undergo lingering suffering and eventual death due to cancer, that have wrongmaking properties such that there are no rightmaking characteristics that we are aware of that both apply to the cases in question, and that are also sufficiently serious to counterbalance the relevant wrongmaking characteristics.

    Therefore it is likely that:

  9. If there is an omnipotent and omniscient being, then there are specific cases of such a being's intentionally allowing animals to die agonizing deaths in forest fires, and children to undergo lingering suffering and eventual death due to cancer, that have wrongmaking properties such that there are no rightmaking characteristics — including ones that we are not aware of — that both apply to the cases in question, and that are also sufficiently serious to counterbalance the relevant wrongmaking characteristics.
  10. An action is morally wrong, all things considered, if it has a wrongmaking characteristic that is not counterbalanced by any rightmaking characteristics.

    Therefore:

  11. If there is an omnipotent and omniscient being, then there are specific cases of such a being's intentionally allowing animals to die agonizing deaths in forest fires, and children to undergo lingering suffering and eventual death due to cancer, that are morally wrong, all things considered.

    Therefore:

  12. If there is an omnipotent and omniscient being, then that being both intentionally refrains from performing certain actions in situations where it is morally wrong to do so, all things considered, and knows that he is doing so.
  13. A being who intentionally refrains from performing certain actions in situations where it is morally wrong to do so, all things considered, and knows that he is doing so, is not morally perfect.

    Therefore:

  14. If there is an omnipotent and omniscient being, then that being is not morally perfect.

    Therefore:

  15. There is no omnipotent, omniscient, and morally perfect being.
  16. If God exists, then he is, by definition, an omnipotent, omniscient, and morally perfect being.

    Therefore:

  17. God does not exist.

When the argument from evil is formulated in this way, it involves nine premises, set out at steps (1), (2), (3), (4), (5), (7), (10), (13), and (16). Statement (1) makes a moral claim, but one that, setting aside the question of the existence of objective values, is surely very plausible. Statement (2) makes an empirical claim, and one that is surely true. Statements (3) and (4) are true by virtue of the concepts of omnipotence and omniscience, together with the nature of the events in question, while statement (5) is true by virtue of the concept of intentional action.. Statement (7) follows from the relevant facts about the world, together with facts about the moral knowledge that we possess. Statement (10) obtains by virtue of the concepts of rightmaking and wrongmaking characteristics, together with the concept of an action's being wrong, all things considered. Statement (13) follows from the concept of moral perfection, while statement (16) simply states what is involved in the concept of God that is relevant here. So all of the premises seem fine.

As regards the logic of the argument, all of the steps are deductive except for one — namely, the non-deductive move from (8) to (9). The deductive inferences, however, are all valid. The argument stands or falls, accordingly, with the inference from (8) to (9). The crucial questions, accordingly, are, first, exactly what the form of that inductive inference is, and, secondly, whether it is sound.

3.2.2 A Natural Account of the Logic of the Inductive Step

A familiar and very common sort of inductive inference involves moving from information to the effect that all observed things of a certain type have a certain property to the conclusion that absolutely all things of the type in question have the relevant property. Could the inductive step in the evidential argument from evil perhaps be of that form?

One philosopher who has suggested that this is the case is William Rowe, in his 1991 article, “Ruminations about Evil”. Let us consider, then, whether that view can be sustained.

In that article, Rowe formulates the premise of the crucial inference as follows:

(P) No good state of affairs that we know of is such that an omnipotent, omniscient being's obtaining it would morally justify that being's permitting E1 or E2.

(Here E1 refers to a case of a fawn who dies in lingering and terrible fashion as a result of a forest fire, and E2 to the case of a young girl who is brutally raped, beaten, and murdered.)

Commenting on P, Rowe emphasizes that what proposition P says is not simply that we cannot see how various goods would justify an omnipotent, omniscient being's permitting E1 or E2, but rather that

The good states of affairs I know of, when I reflect on them, meet one or both of the following conditions: either an omnipotent being could obtain them without having to permit either E1 or E2, or obtaining them wouldn't morally justify that being in permitting E1 or E2. (1991, 72)

Rowe then goes on to say that “if this is so, I have reason to conclude that:

(Q) No good state of affairs is such that an omnipotent, omniscient being's obtaining it would morally justify that being's permitting E1 or E2.” (1991, 72)

Rowe uses the letter ‘J’ “to stand for the property a good has just in case obtaining that good would justify an omnipotent, omniscient being in permitting E1 or E2.” (1991, 73) When this is done, the above inference can be compactly represented as follows:

(P) No good that we know of has J.

Therefore, probably:

(Q) No good has J.

Rowe next refers to Plantinga's criticism of this inference, and he argues that Plantinga's criticism now amounts to the claim that

we are justified in inferring Q (No good has J) from P (No good we know of has J) only if we have a good reason to think that if there were a good that has J it would be a good that we are acquainted with and could see to have J. For the question can be raised: How can we have confidence in this inference unless we have a good reason to think that were a good to have J it would likely be a good within our ken? (1991, 73)

Rowe's response is then as follows:

My answer is that we are justified in making this inference in the same way we are justified in making the many inferences we constantly make from the known to the unknown. All of us are constantly inferring from the As we know of to the As we don't know of. If we observe many As and note that all of them are Bs we are justified in believing that the As we haven't observed are also Bs. Of course, these inferences may be defeated. We may find some independent reason to think that if an A were a B it would likely not be among the As we have observed. But to claim that we cannot be justified in making such inferences unless we already know, or have good reason to believe, that were an A not to be a B it would likely be among the As we've observed is simply to encourage radical skepticism concerning inductive reasoning in general. (1991, 73)

Finally, Rowe points out that “in considering the inference from P to Q it is very important to distinguish two criticisms:

  1. One is entitled to infer Q from P only if she has a good reason to think that if some good had J it would be a good that she knows of.
  2. One is entitled to infer Q from P only if she has no reason to think that if some good had J it would likely not be a good that she knows of.

Plantinga's criticism is of type A. For the reason given, it is not a cogent criticism. But a criticism of type B is entirely proper to advance against any inductive inference of the sort we are considering.” (1991, 73-4)

In view of the last point, Rowe concludes that “one important route for the theist to explore is whether there is some reason to think that were a good to have J it either would not be a good within our ken or would be such that although we apprehend this good we are incapable of determining that it has J.” (1991, 74)

3.2.3 An Evaluation of this Account of the Inductive Step

First, Rowe is right that a criticism of type A does involve “radical skepticism of inductive reasoning in general”. But, secondly, having granted that point, how satisfactory is Rowe's account of the reasoning involved? To answer that question, what one needs to notice is that Rowe's claim that “if we observe many As and note that all of them are Bs we are justified in believing that the As we haven't observed are also Bs” is somewhat ambiguous, since while the claim that “we are justified in believing that the As we haven't observed are also Bs” might naturally be interpreted as saying

  1. We are justified in believing that all the As that we haven't observed are also Bs

it is possible to construe it as making, instead, the following, much weaker claim

  1. We are justified in believing of each of the As that we haven't observed that that A is also a B.

Let us consider, then, the relevance of this distinction. On the one hand, Rowe is certainly right that any criticism that claims that one is not justified in inferring (2) unless one has additional information to the effect that unobserved As are not likely to differ from observed As with respect to the possession of property B entails inductive skepticism. But, by contrast, it is not true that this is so if one rejects, instead, the inference to (1).

This is important, moreover, because it is (1) that Rowe needs, since the conclusion that he is drawing does not concern simply the next morally relevant property that someone might consider: conclusion Q asserts, rather, that all further morally relevant properties will lack property J. Such a conclusion about all further cases is much stronger than a conclusion about the next case, and one might well think that in some circumstances a conclusion of the latter sort is justified, but that a conclusion of the former sort is not.

One way of supporting the latter claim is by arguing (Tooley, 1977, 690-3, and 1987, 129-37) that when one is dealing with an accidental generalization, the probability that the regularity in question will obtain gets closer and closer to zero, without limit, as the number of potential instances gets larger and larger, and that this is so regardless of how large one's evidence base is. Is it impossible, then, to justify universal generalizations? The answer is that if laws are more than mere regularities — and, in particular, if they are second-order relations between universals — then the obtaining of a law, and thus of the corresponding regularity, may have a very high probability upon even quite a small body of evidence. So universal generalizations can be justified, if they obtain in virtue of underlying laws.

The question then becomes whether Q expresses a law — or a consequence of a law. If — as seems plausible — it does not, then, although it is true that one in justified in holding, of any given, not yet observed morally relevant property, that it is unlikely to have property J, it may not be the case that it is probable that no goodmaking (or rightmaking) property has property J. It may, on the contrary, be probable that there is some morally relevant property that does have property J.

This objection could be overcome if one could argue that it is unlikely that there are many unknown goodmaking properties. For if the number is small, then the probability of Q may still be high even if Q does not express a law, or a consequence of a law. Moreover, I am inclined to think that it may well be possible to argue that it is unlikely that there are many unknown, morally relevant properties. But I also think that it is very likely that any attempt to establish this conclusion would involve some controversial metaethical claims. As a consequence, such a line of argument does not seem especially promising, given the present state of metaethics.

3.3 Indirect Inductive Versions of the Evidential Argument from Evil

In his Dialogues Concerning Natural Religion, Hume contended that it was not possible to arrive at the conclusion that the world had a perfectly good cause — or a perfectly evil one — starting out simply from a world that consists of a mixture of good and bad states of affairs:

There may four hypotheses be framed concerning the first causes of the universe: that they are endowed with perfect goodness, that they are endowed with perfect malice, that they are opposite and have both goodness and malice, that they have neither goodness nor malice. Mixed phenomena can never prove the two former unmixed principles. And the uniformity and steadiness of general laws seems to oppose the third. The fourth, therefore, seems be far the most probable. (1779, Part XI, 212)

But if this is right, and the hypothesis that the first cause (or causes) of the universe is neither good nor evil is more probable than the hypothesis that the first cause is perfectly good, then the probability of the latter must be less than one half.

Hume advanced, then, an evidential argument from evil that has a distinctly different logical form than that involved in direct inductive arguments, for the idea is to point to some proposition that is logically incompatible with theism, and then to argue that that, given facts about undesirable states of affairs to be found in the world, that hypothesis is more probable than theism, and, therefore, that theism is more likely to be false than to be true.

More than two centuries later, Paul Draper, inspired by Hume, set out and defended this type of indirect inductive argument in a very detailed way. In doing so, Draper focused upon two alternative hypotheses, the first of which he referred to as “the Hypothesis of Indifference,” and which was as follows (1989, 13)[3]:

(HI) neither the nature nor the condition of sentient beings on earth is the result of benevolent or malevolent actions performed by nonhuman persons.

Draper then focused upon three sets of propositions about occurrences of pleasure and pain, dealing, respectively, with (a) the experience of pleasure and pain, by moral agents, which is known to be biologically useful, (b) the experience of pleasure and pain, by sentient beings that are not moral agents, which is known to be biologically useful, and (c) the experience of pleasure and pain, by sentient beings, which is not known to be biologically useful, and Draper then argued that, where ‘O’ expresses the conjunction of all those propositions, and ‘T’ expresses the proposition that God exists, then the probability that O is the case given HI is greater than the probability of O given T. It then follows, provided that the initial probability of T is no greater than that of HI, that T is more likely to be false than to be true.

In slightly more detail, and using ‘Pr(P/Q)’ to stand either the logical probability, or the epistemic[4] probability, of P given Q, the logic of the argument is as follows:

(1) Pr(O/HI) > Pr(O/T) (Substantive premise)
(2) Pr(O/HI) = Pr(O & HI)/Pr(HI) (Definition of conditional probability)
Therefore
(3) Pr(O & HI)/Pr(HI) > Pr(O/T) (From (1) and (2).)
(4) Pr(O/T) = Pr(O & T)/Pr(T) (Definition of conditional probability)
Therefore
(5) Pr(O & HI)/Pr(HI) > Pr(O & T)/Pr(T) (From (3) and (4).)
(6) Pr(O & HI) = Pr(HI/O) × Pr(O) (From the definition of conditional probability)
Therefore
(7) Pr(O & HI)/Pr(HI) = Pr(HI/O) × Pr(O)/Pr(HI) (From (6).)
Therefore
(8) Pr(HI/O) × Pr(O)/Pr(HI) > Pr(O & T)/Pr(T) (From (5) and (7).)
(9) Pr(O & T) = Pr(T/O) × Pr(O) (From the definition of conditional probability)
Therefore
(10) Pr(O & T)/Pr(T) = Pr(T/O) × Pr(O)/Pr(T) (From (9).)
Therefore
(11) Pr(HI/O) × Pr(O)/Pr(HI) > Pr(T/O) × Pr(O)/Pr(T) (From (8) and (10).)
(12) Pr(O/T) ≥ 0 (Axiom of probability theory)
Therefore
(13) Pr(O/HI) > 0 (From (1) and (12).)
(14) Pr(HI) > 0, (Substantive premise)
(15) Pr(OI/HI) × Pr(HI) = Pr(O & HI) = Pr(HI/O) × Pr(O) (From the definition of conditional probability)
Therefore
(16) Pr(O) > 0, (From (13), (14) and (15).)

so that Pr(HI)/Pr(O) is defined. Therefore, we can multiply both sides of (11) by Pr(HI)/Pr(O) which gives:

(17) Pr(HI/O) > Pr(T/O) × Pr(HI)/Pr(T)
(18) HI entails ~T (Substantive premise)
Therefore
(19) Pr(~T/O) ≥ Pr(HI/O) (From (18).)
Therefore
(20) Pr(~T/O) > Pr(T/O) × Pr(HI)/Pr(T) (From (17) and (19).)
(21) Pr(HI) ≥ Pr(T) (Substantive premise)
Therefore
(22) Pr(~T/O) > Pr(T/O) (From (20) and (21).)
(23) O entails [(T & O) or (~T & O)] and [(T & O) or (~T & O)] entails O (Logical truth)
Therefore
(24) Pr(T & O) + Pr(~T & O) = Pr(O) (From (23).)

Then, in view of (16), we can divide both sides of (24) by Pr(O), which gives us:

(25) Pr(T & O)/Pr(O) + Pr(~T & O)/Pr(O) = Pr(O)/Pr(O) = 1
Therefore
(26) Pr(T/O) + Pr(~T/O) = 1 (From (25).)
Therefore
(27) Pr(T) < 0.5 (From (22) and (26).)

There are various points at which this argument might be criticized. First, it might be argued that the substantive premise introduced at (18) is not obviously true. For might it not be logically possible that there was an omnipotent, omniscient, and morally perfect being who created a neutral environment in which evolution could take place in a chancy way, and who afterwards did not intervene in any way? But, if so, then while T would be true, HI might also be true — as it would be if there were no other nonhuman persons. So, at the very least, it is not clear that HI entails ~T.

Secondly, the substantive premise introduced at (21) also seems problematic. Draper supports it be arguing that whereas the hypothesis of theism involves some ontological commitment, the Hypothesis of Indifference does not. But, on the other hand, the latter involves a completely universal generalization about the absence of any action upon the earth by any nonhuman persons, of either a benevolent or malevolent sort, and it is far from clear why the prior probability of this being so should be greater than the prior probability of theism.

Both of these objections can be avoided, however, by simply shifting from HI to a different alternative hypothesis that Draper also mentions, namely, “The Indifferent Deity Hypothesis”:

There exists an omnipotent and omniscient person who created the Universe and who has no intrinsic concern about the pain or pleasure of other beings. (1989, 26)

Thirdly, it can be objected that the argument does not really move far beyond two of its three crucial assumptions - the assumptions set out, namely, at steps (18) and (21), to the effect that HI entails ~T, and Pr(HI) ≥ Pr(T). For given those assumptions, it follows immediately that Pr(T) ≤ 0.5, and so the rest of the argument merely moves from that conclusion to the conclusion that Pr(T) < 0.5.

One response to this objection is that the move from Pr(T) ≤ 0.5 to Pr(T) < 0.5 is not insignificant, since it is a move from a situation in which acceptance of theism may not be irrational to one where it is certainly is. Nevertheless, the objection does bring out an important point, namely, that the argument as it stands says nothing at all about how much below 0.5 the probability of theism is. This could be remedied, however, by shifting to a quantitative version of a Draper-style argument. In particular, one can replace (1) above by:

(1+) Pr(O/HI) = Pr(O/T) + k[5].

One can then derive the following conclusion:

(*) Pr(T) < 0.5 - k × Pr(HI)/2 × Pr(O)

(Here is the derivation.) Then, provided that one can estimate k, Pr(HI), and Pr(O), one will be able to determine a lower bound for the amount that Pr(T) is less than 0.5.

Fourthly, objections can be directed at the arguments that Draper offers in support of a third substantive premise — namely, that introduced at (1). Some of the objections directed against this premise are less than impressive — and some seem quite desperate, as in the case, for example, of Peter van Inwagen, who has to appeal to quite an extraordinary claim about the conditions that one must satisfy in order to claim that a world is logically possible:

One should start by describing in some detail the laws of nature that govern that world. (Physicists' actual formulations of quantum field theories and the general theory of relativity provide the standard of required “detail.”) One should then go on to describe the boundary conditions under which those laws operate; the topology of the world's space-time, its relativistic mass, the number of particle families, and so on. Then one should tell in convincing detail the story of cosmic evolution in that world: the story of the development of large objects like galaxies and of stars and of small objects like carbon atoms. Finally, one should tell the story of the evolution of life. (1991, 146)

Such objections tend to suggest that any flaws in Draper's argument in support of the crucial premise are less than obvious. Nevertheless, given that the argument that Draper offers in support of the premise at (1) involves a number of detailed considerations, very careful scrutiny of those arguments would be needed before one could conclude that he premise is justified.

Finally, rather than attacking the argument itself, one might instead argue that, while it is sound, the conclusion is not really a significant one. For what matters is not whether there is some evidence relative to which it is unlikely that theism is true. What matters is whether theism is improbable relative to our total evidence. But, then, suppose that we introduce some different observations — O* — such that it seems plausible that O* is more likely to be the case if theism is true that if the Hypothesis of Indifference is true. For example, O* might be some proposition about the occurrences of experiences that seem to be experiences of a loving deity. The question then is whether the appropriate revision of the first substantive premise is plausible. That is, do we have good reason for thinking that the following statement is true:

(1&) Pr(O & O*/HI) > Pr(O & O*/T) ?

At the very least, it would seem that (1&) is much more problematic than (1). But if that is right, then the above, Draper-style argument, even if all of its premises are true, is not as significant as it may initially appear, since if (1&) is not true, the conclusion that theism is more likely to be false than to be true can be undercut by introducing additional evidence of a pro-theist sort.

A Draper-style argument is one type of indirect inductive argument from evil. It is important to notice, however, that in formulating an indirect inductive argument from evil, one need not proceed along the route that Draper chooses. This is clear if one focuses upon Hume's formulation, and then thinks in terms of the idea of an inference to the best explanation of the “mixed phenomena” that one finds. If one explains the fact that the world contains an impressive mixture of desirable and undesirable states of affairs by the hypothesis that the creator of the world was an omnipotent, omniscient, and indifferent deity, then nothing more needs to be added. By contrast, if one wants to explain the mixed state of the world by the hypothesis that the creator of the world was an omnipotent, omniscient, and morally perfect deity, one needs to postulate the existence of additional, morally significant properties that lie beyond our ken, and ones, moreover, that are so distributed that the mixed appearance does not correspond to what is really the case. A theistic explanation is, accordingly, less simple than an indifferent deity explanation, and therefore, provided that one can argue that the a priori probability of the latter hypothesis is not less than that of the former, one can appeal to the greater simplicity of the latter in order to conclude that it has a higher posterior probability than the theistic hypothesis. It then follows, given that the two hypotheses are logically incompatible, that the probability of the theistic hypothesis must be less than one half.

3.4 Bayesian-Style Probabilistic Versions of the Evidential Argument from Evil

In his 1996 paper, “The Evidential Argument from Evil: A Second Look”, Rowe set aside the problem of attempting to find a satisfactory account of the inductive step involved in direct, inductive formulations of the argument from evil in favor of a very different, Bayesian formulation of the argument from evil. The latter argument has been vigorously criticized by Plantinga (1998), but Rowe (1998) has remained confident that the new argument is sound.

3.4.1 A Summary of Rowe's Bayesian Argument

Rowe's new argument can be summarized as follows. First, its formulation involves only three propositions — namely, proposition k, which expresses, roughly, the totality of our background knowledge, together with the following two additional propositions:

(P) No good that we know of justifies an omnipotent, omniscient, perfectly good being in permitting E1 and E2;

(G) There is an omnipotent, omniscient, perfectly good being.

Secondly, the object of the argument as a whole is to start out from some probabilistic assumptions, and then to move deductively, using only axioms of probability theory, to the following two conclusions:

(C1) Pr(G/P & k) < Pr(G/k)

(C2) Pr(G/P & k) < 0.5.

The first conclusion, then, is that the probability that God exists is lower given the combination of P together with our background knowledge than it is given our background knowledge alone. Thus P disconfirms G in the sense of lowering the probability of G. The second conclusion is that P disconfirms G in a different sense — namely, it, together with our background knowledge, makes it more likely than not that G is false.

Thirdly, in order to establish the first conclusion, Rowe needs only the following three assumptions:

(1) Pr(P/~G & k) = 1

(2) Pr(~G/k) > 0

(3) Pr(P/G & k) < 1

Fourthly, all three assumptions are surely eminently reasonable. As regards (1), it follows from the fact that for any two propositions q and r, if q entails r then Pr(r/q) = 1, together with the fact that Rowe interprets P in such a way that ~G entails P, since he interprets P as saying that it is not the case that there is an omnipotent, omniscient, and perfectly good being together with some known good that justifies that being in allowing E1 and E2. As regards (2) and (3), it certainly seems plausible that there is at least some non-zero probability that God does not exist, given our background knowledge — here one is assuming that the existence of God is not logically necessary — and also some non-zero probability that no good that we know of justifies an omnipotent, omniscient, perfectly good being in permitting E1 and E2. Moreover, if the existence of God is neither a logically necessary truth nor entailed by our background knowledge, and if the existence of God together with our background knowledge does not logically entail that no good that we know of justifies an omnipotent, omniscient, perfectly good being in permitting E1 and E2, then one can support (2) and (3) by appealing to the very plausible principle that the probability of r given q is equal to one if and only if q entails r.

Finally, to establish the second conclusion — that is, that relative to our background knowledge together with proposition P it is more likely than not that God does not exist — Rowe needs only one additional assumption:

(4) Pr(G/k) ≤ 0.5

3.4.2 The Flaw in the Argument

Given the plausibility of assumptions (1), (2), and (3), together with the impeccable logic, the prospects of faulting Rowe's argument for his first conclusion may not seem at all promising. Nor does the situation seem significantly different in the case of Rowe's second conclusion, given that assumption (4) is also very plausible.

In fact, however, Rowe's argument is unsound. The reason is connected with the point that while inductive arguments can fail, just as deductive arguments can, either because their logic is faulty, or their premises false, inductive arguments can also fail in a way that deductive arguments cannot, in that they may violate a principle — namely, the Total Evidence Requirement — which I shall be setting out below, and Rowe's argument is defective in precisely that way.

Let us begin, then. by considering the following, preliminary objection to Rowe's argument for the conclusion that

Pr(G/P & k) < 0.5.

The objection is based on upon the observation that Rowe's argument involves, as we saw above, only the following four premises:

(1) Pr(P/~G & k) = 1

(2) Pr(~G/k) > 0

(3) Pr(P/G & k) < 1

(4) Pr(G/k) ≤ 0.5

Notice now, first, that the proposition P enters only into the first and the third of these premises, and secondly, that the truth of both of these premises is easily secured. Thus, for the first premise to be true, all that is needed is that ~G entails P, while for the third premise to be true, all that is needed, according to most systems of inductive logic, is that P is not entailed by G & k.

Consider, now, what happens if, for example, Rowe's P is replaced by:

Either God does not exist, or there is a pen in my pocket.

Statements (1) and (3) will both be true given that replacement, while statements (2) and (4) are unaffected, and one will be able to derive the same conclusions as in Rowe's Bayesian argument. But if this is so, then the theist can surely claim, it would seem, that the fact that Rowe's ‘P’ refers to evil in the world turns out to play no crucial role in Rowe's new argument!

This objection, however, is open to the following reply. The reason that I am justified in believing the proposition that either God does not exist or there is a pen in my pocket is that I am justified in believing that there is a pen in my pocket. The proposition that either God does not exist or there is a pen in my pocket therefore does not represent the total evidence that I have. But the argument cannot be set out in terms of the proposition that does represent one's total evidence — namely, the proposition that there is a pen in my pocket — since that proposition is not entailed by ~G.

The conclusion, in short, is that the above parody of Rowe's argument doesn't work, since the parody violates the following requirement:

The Total Evidence Requirement:
For any proposition that is not non-inferentially justified, the probability that one should assign to that proposition's being true is the probability that the proposition has relative to one's total evidence.

But this response to the above objection to the argument for the conclusion that

Pr(G/P & k) < 0.5

now makes it clear that there a decisive objection to the argument as a whole. For notice that if P — the statement that

No good we know of justifies an omnipotent, omniscient, perfectly good being in permitting E1 and E2

— is interpreted in such a way that ~G entails P, it is then logically equivalent to the following disjunctive statement:

~G or P*

where P* is the proposition that Rowe sets out in footnote 8 of his article, namely:

No good we know of would justify God, (if he exists) in permitting E1 and E2 (1996, 283)

Once this is noticed, it is clear that Rowe's argument is open to precisely the same response as that used against the objection to the parody argument just considered, since the justification that one can offer for ~G or P* is in fact just a justification of the second disjunct — that is, P*. This means that in appealing to P (i.e., to (~G) or P*) one is not making use of one's total evidence. So Rowe's argument, if it is to be sound, must instead be formulated in terms of P*.

But while ~G entails P, it does not entail P*. So the result of replacing ‘P’ by ‘P*’ in statement (1) — that is

(1*) Pr(P*/~G & k) = 1

— will not be true, and so an argument of the form that Rowe offers will not go through. Rowe's Bayesian argument is, therefore, unsound.

3.4.3 Can Rowe's Argument Be Revised?

Plantinga has made essentially the same point in terms of the idea of “degenerate evidence”. Rowe has responded to Plantinga by arguing that the parodies that Plantinga offers to show that Rowe's argument must be unsound are not “precisely parallel” arguments. In particular, and putting things in terms of the propositions used above, Rowe's point is that while the proposition that there is a pen in my pocket is evidentially irrelevant to the proposition that God exists, the proposition that no good we know of would justify God, (if he exists) in permitting E1 and E2 is “evidentially very relevant to the question of whether God exists.” (1998, 550)

This observation is certainly correct. But how does it help? It does not do so by showing that Rowe's argument, as it stands, is sound after all. For if an argument from premises (1), (2), (3), and (4) is sound, then the corresponding, parody argument must also be sound, since the corresponding premises are equally true. But Rowe's thought may be that the difference to which he has pointed shows that one can add a further assumption, and one that will not be true in the case of the parodies that Plantinga and I have offered. In particular, one can add the following assumption:

(5) Pr(P*/~G & k) > Pr(P*/G & k).

Then, as Luc Bovens has pointed out,[6] one can offer a revised Bayesian formulation of the argument from evil. For example, one can argue as follows:

1. Pr(P*/~G & k) = Pr(P* & ~G/k)/Pr(~G & k)  
2. Pr(P*/G & k) = Pr(P* & G/k)/Pr(G & k)  
3. Pr(P*/~G & k) > Pr(P*/G & k) [Assumption (5)]
4. Pr(P* & ~G/k)/Pr(~G & k) > Pr(P* & G/k)/Pr(G & k) [From 1, 2, and 3]
5. Pr(~G/P* & k) = Pr(~G & P*/k)/Pr(P* & k)  
6. Pr(G/P* & k) = Pr(G & P*/k)/Pr(P* & k)  
7. Pr(~G/P* & k)/Pr(~G & k) > Pr(G/P* & k)/Pr(G & k) [From 4, 5, 6, and 7]
8. Pr(G/k) ≤ 0.5 [Assumption (4)]
9. Pr(~G/k) > Pr(G/k) [From 8]
10. Pr(~G/P* & k) > Pr(G/P* & k) [From 7 and 9]

But now the problem is that assumption (5), in contrast to assumptions (1), (2), (3), and (4), is a deeply controversial claim. For while it is true that if God does not exist, then evils such as E1 and E2, which are not justified by any good that we know of, will in all probability arise by the operation of morally blind laws of nature, it might be argued that, even if God does exist, evils such as E1 and E2 may very well arise, either because it is good if events happen in a generally regular way, or even because God will sometimes facilitate the occurrence of events such as E1 and E2, for the sake of some greater good that we have no knowledge of. So it is not at all easy to see why assumption (5) is justified,

In addition, however, any plausibility that assumption (5) has appears to be in virtue of the relation between G and proposition Q — that is, the proposition that no good state of affairs is such that an omnipotent, omniscient being's obtaining it would morally justify that being's permitting E1 or E2. For in asking how likely P* is given, on the one hand, G, and, on the other hand, ~G, is it not likely that one will make use of the fact that if G is true, then ~Q is true, while if ~G is true, then Q is, at least, very, very likely?[7] But if one does make use of these connections in thinking about (5), then it would seem that (5) cannot be plausible unless the proposition that results from (5) when one replaces ‘G’ by ‘~Q’, is also plausible — that is,

(5*) Pr(P*/Q & k) > Pr(P*/~Q & k).

But now consider:

(4*) Pr(~Q/k) ≤ 0.5.

Assumption (4*) does not seem any less plausible than assumption (4). But it, together with (5*), will enable one to parallel the modified Bayesian argument just set out, and arrive at the following conclusion:

Pr(Q/P* & k) > Pr(~Q/P* & k)

The latter, however, would serve to justify the inductive step from P to Q in the argument from evil. So given the apparent plausibility of (4*), any grounds that one has for questioning the inductive step in the earlier, non-Bayesian versions of the argument are likely to translate into grounds for questioning, first of all, proposition (5*), and secondly, the closely connected proposition (5).

The upshot is that if one tries to avoid the objection that Rowe's original Bayesian argument violates the total evidence requirement by shifting to a modified argument that involves assumption (5), one is faced both with the problem of showing why (5) is plausible, and, even more seriously, with the objection that assumption (5) is tantamount to the assumption that the inductive step involved in direct inductive formulations of the argument is sound. The revised argument therefore begs, in effect, the crucial question.

3.5 Inductive Logic and the Evidential Argument from Evil

In section 3.2.1, a concrete, deontological, and direct inductive formulation of the argument from evil was set out. All of the steps in that argument were deductive, except for the following inference:

(8) If there is an omnipotent and omniscient being, then there are specific cases of such a being's intentionally allowing animals to die agonizing deaths in forest fires, and children to undergo lingering suffering and eventual death due to cancer, that have wrongmaking properties such that there are no rightmaking characteristics that we are aware of that both apply to the cases in question, and that are also sufficiently serious to counterbalance the relevant wrongmaking characteristics.

Therefore it is likely that:

(9) If there is an omnipotent and omniscient being, then there are specific cases of such a being's intentionally allowing animals to die agonizing deaths in forest fires, and children to undergo lingering suffering and eventual death due to cancer, that have wrongmaking properties such that there are no rightmaking characteristics — including ones that we are not aware of — that both apply to the cases in question, and that are also sufficiently serious to counterbalance the relevant wrongmaking characteristics.

The question, accordingly, is whether this inductive step is correct.

The answer, I believe, is that it is. To demonstrate this requires a rather technical argument in inductive logic. But one can gain an intuitive understanding of the underlying idea in the following way. Suppose that there is a rightmaking property of which we have no knowledge. If an action of allowing a child to be brutally killed possessed that property, then it might not be wrong to allow that action, depending upon the weightiness of that unknown rightmaking property. But the existence of unknown rightmaking properties is no more likely, a priori, than of unknown wrongmaking properties. So let us suppose, then, for this illustration, that there are two morally significant properties of which we humans have no knowledge — a rightmaking property, R, and a wrongmaking property W. Let us suppose, further, that these two properties are equally weighty, since, a priori, there is no reason for supposing that one is more significant than the other. Finally, let A be an action of knowingly allowing a child to be brutally killed, and let us suppose that the unknown morally significant We can see that there are four possibilities:

(1) Action A has both unknown properties, R and W. In this case, those two unknown properties cancel one another out, and action A will be morally wrong, all things considered.

(2) Action A has the unknown rightmaking property, R, but not the unknown wrongmaking property, W. In this case, action A may be morally permissible, all things considered, if property R is sufficiently strong to outweigh the known wrongmaking property of allowing a child to be brutally killed.

(3) Action A has the unknown wrongmaking property, W, but not the unknown rightmaking property, R. In this case, action A is even more wrong, all things considered, than it initially appeared to be.

(4) Action A does not have either of the unknown, morally significant properties, R and W. In this case action A is morally wrong to precisely the degree that it initially appeared to be.

The upshot is that in this simplified example, at least three of the four possibilities that we have considered, action A turns out to be morally wrong, all things considered. But what is situation in general? To answer that question requires a rather lengthy argument in inductive logic. But if one undertakes that task, what is the result? The answer is that if one considers a single action that is morally wrong as judged by the moral knowledge that we possess, then the probability that that action is not morally wrong, all things considered, can be shown to be less than one half. If one considers two actions that are morally wrong as judged by the moral knowledge that we possess, then the probability that neither action is morally wrong, all things considered, can be shown to be less than one third. More generally, one can establish the following result: Suppose that there are n events, each of which, judged by known rightmaking and wrongmaking properties, is such that it would be morally wrong to allow that event. Then, the probability that, judged in the light of all rightmaking and wrongmaking properties, known and unknown, it would not be morally wrong to allow any of those events, must be less than 1/(n + 1).

The upshot is that the probabilistic inference that is involved in the move from statement (8) to statement (9) is inductively sound.

4. Responses to the Argument from Evil: Refutations, Defenses, and Theodicies

Given either a direct or indirect inductive formulation of the argument from evil, what sorts of responses are possible? A useful way of dividing up possible responses is into what may be referred to as total refutations, defenses, and theodicies. This classification is based upon the following line of thought. The advocate of the argument from evil is claiming, in the first place, that there are facts about evil in the world that make it prima facie unreasonable to believe in the existence of God, and, in the second place, that the situation is not altered when those facts are conjoined with all the other things that one is justified in believing, both inferentially and non-inferentially, so that belief in the existence of God is also unreasonable relative to the total evidence available, together with all relevant basis states. In responding to the argument from evil, then, one might challenge either of these claims. That is to say, one might grant, at least for the sake of argument, that there are facts about evil that, other things being equal, render belief in God unreasonable, but then argue that when those considerations are embedded within one's total epistemic situation, belief in the existence of God can be seen to be reasonable, all things considered. Alternatively, one might defend the more radical thesis that there are no facts about evil in the world that make it even prima facie unreasonable to believe in the existence of God.

If the latter thesis is correct, the argument from evil does not even get started. Such responses to the argument from evil are naturally classified, therefore, as attempted, total refutations of the argument.

The proposition that relevant facts about evil do not make it even prima facie unreasonable to believe in the existence of God probably strikes most philosophers, of course, as rather implausible. We shall see, nevertheless, that a number of philosophical theists have attempted to defend this type of response to the argument from evil.

The alternative course is to grant that there are facts about intrinsically undesirable states of the world that make it prima facie unreasonable to believe that God exists, but then to argue that belief in the existence of God is not unreasonable, all things considered. This response may take, however, two slightly different forms. One possibility is the offering of a complete theodicy. As I shall use that term, this involves, first of all, describing, for every actual evil found in the world, some state of affairs that it is reasonable to believe exists, and which is such that, if it exists, will provide an omnipotent and omniscient being with a morally sufficient reason for allowing the evil in question; and secondly, establishing that it is reasonable to believe that all evils, taken collectively, are thus justified.

It should be noted here that the term “theodicy” is sometimes used in a stronger sense, according to which one who offers a theodicy is attempting to show not only that such morally sufficient reasons exist, but that the reasons cited are in fact God's reasons. Alvin Plantinga (1974a, 10; 1985a, 35) and Robert Adams (1985, 242) use the term in that way, but, as has been pointed out by a number of writers, including Richard Swinburne (1988, 298), and William Hasker (1988, 5), that is to saddle the theodicist with an unnecessarily ambitious program.

The other possibility is that of offering a defense. But what is a defense? In the context of abstract, incompatibility versions of the argument from evil, this term is generally used to refer to attempts to show that there is no logical incompatibility between the existence of evil and the existence of God. Such attempts involve setting out a story that entails the existence of both God and evil, and that is logically consistent. But as soon as one focuses upon evidential formulations of the argument from evil, a different interpretation is needed if the term is to remain a useful one, since the production of a logically consistent story that involves the existence of both God and evil will do nothing to show that evil does not render the existence of God unlikely, or even very unlikely.

So what more is required beyond a logically consistent story of a certain sort? One answer that is suggested by some discussions is that the story needs to be one that is true for all we know. Thus Peter van Inwagen, throughout his book The Problem of Evil, frequently claims that various propositions are “true for all we know,” and in the “Detailed Contents” section at the beginning of his book, he offers the following characterization of the idea of a defense:

The idea of a “defense” in introduced: that is, the idea of a story that contains both God and all the evils that actually exist, a story that is put forward not as true but as “true for all anyone knows”. (2006, xii)

It seems very unlikely, however, that its merely being the case that one does not know that the story is false can suffice, since it may very well be the case that, though I do not know that p is false, I have very strong evidence that it is. But if one has strong evidence that a story is false, it is hard to see how the story on its own could possibly counter an evidential argument from evil.

It seems, accordingly, that some claim about the probability of the story's being true is needed. One possibility, suggested by some discussions, is that one might claim that rather than the story's being a remote possibility that has only a miniscule chance of being true, the story represents “a real possibility”, and so has a substantial chance of being true. Thus, while Peter van Inwagen usually talks about his stories' being true for all anyone knows, he also introduces the distinction between remote possibilities, and real possibilities. (2006, Lecture 4, esp. pp. 66-71)

It is also hard to see, however, how this can be sufficient either. Suppose, for example, that one tells a story about God and the holocaust, which is such that if it were true, an omnipotent being would have been morally justified in not preventing the Holocaust. Suppose, further, that one claims that there is a twenty percent chance that the story is true. A twenty percent chance is certainly a real possibility, but how would that twenty percent chance undermine a version of the argument from evil whose conclusion was that the probability that an omnipotent being would be justified in allowing the Holocaust was extremely low?

Given the apparent failure of the previous two suggestions, a natural conclusion is that the story that is involved in a defense must be one that is likely to be true. But if this is right, how does a defense differ from a theodicy? The answer is that while a theodicy must specify reasons that would suffice to justify an omnipotent and omniscient being in allowing all of the evils found in the world, a defense need merely show that it is likely that there are reasons which would justify an omnipotent and omniscient being in not preventing the evils that we find in the world, even if we do not know what they are. A defense differs from a theodicy, then, in that a defense attempts to show only that some God-justifying reasons probably exist; it does not attempt to specify what they are.

There is, however, one final possibility that needs to be considered. This is the idea that what is needed in a defense is not a story that can be shown to be likely to be true, but, rather, a story that, for all we know, is not unlikely. The thought here is that, even if there is some probability that the story has relative to our evidential base, we may not be able to determine what that probability is, or even any reasonably delimited range in which that probability falls. If so, one cannot show that the story is likely to be true, but neither can it be shown that the story is unlikely to be true.

The question that immediately arises as to whether a proposition that would undercut an inductive argument if one knew it were true can under the argument if one is unable to assign any probability to the proposition's being true, and if so, how. One thought might be that if one can assign no probability to a proposition, one should treat it as equally likely to be true as to be false. But propositions vary dramatically in logical form: some are such as might naturally be viewed as atomic, others are sweeping generalizations, others are complex conjunctions, and so on. If one treated any proposition to which one could not assign a probability as equally likely to be true as to be false, the result would be an incoherent assignment of probabilities. On the other hand, if one adopts this idea only in the case of atomic propositions, then given that stories that are advanced in defenses and theodicies are typically quite complex, those stories will wind up getting assigned low probabilities, and it is then unclear how they could undercut an inductive argument from evil.

5. Attempted Total Refutations

There are at least three main ways in which one might attempt to show that the argument from evil does not succeed in establishing that evil is even prima facie evidence against the existence of God, let alone that the existence of God is improbable relative to our total evidence. The first appeals to human epistemological limitations; the second, to the claim that there is no best of all possible worlds; and the third, to the ontological argument.

5.1 Human Epistemological Limitations

The most popular attempt at a total refutation of the argument from evil claims that, because of human cognitive limitations, there is no sound inductive argument that can enable one to move from the premise that there are states of affairs that, taking into account only what we know, it would be morally very wrong for an omnipotent and omniscient person to allow to exist, to the conclusion that there are states of affairs such that it is likely that, all things considered, it would be morally very wrong for an omnipotent and omniscient person to allow those states of affairs to exist.

The appeal to human cognitive limitations does raise a very important issue, and we have seen that one very natural account of the logical form of the inductive step in the case of a direct inductive argument is not satisfactory. But, as I indicated in section 3.5, there is an account that is satisfactory, one that involves a serious use of inductive logic.

In addition, the appeal to human cognitive limitations does not show that there is anything wrong either with the reasoning that Draper offers in support of the crucial premise in his indirect inductive version of the argument from evil, or with the inference to the best explanation type of reasoning employed in the updated version of Hume's indirect inductive formulation of the argument from evil.

5.2 The ‘No Best of All Possible Worlds' Response

A second way of attempting to show that the argument from evil does not even get started is by appealing to the proposition that there is no best of all possible worlds. Here the basic idea is that if for every possible world, however good, there is a better one, then the fact that this world could be improved upon does not give one any reason for concluding that, if there is an omnipotent and omniscient being, that being cannot be morally perfect.

This response to the argument from evil has been around for awhile. In recent years, however, it has been strongly advocated by George Schlesinger (1964, 1977), and, more recently, by Peter Forrest (1981) — though Forrest, curiously, describes the defense as one that has been “neglected”, and refers neither to Schlesinger's well-known discussions, nor to the very strong objections that have been directed against this response to the argument from evil.

The natural response to this attempt to refute the argument from evil was set out very clearly some years ago by Nicholas La Para (1965) and Haig Khatchadourian (1966) among others, and it has been developed in an especially forceful and detailed way in an article by Keith Chrzan (1987). The basic thrust of this response is that the argument from evil, when properly formulated in a deontological fashion, does not turn upon the claim that this world could be improved upon, or upon the claim that it is not the best of all possible worlds: it turns instead upon the claim that there are good reasons for holding that the world contains evils, including instances of suffering, that it would be morally wrong, all things considered, for an omnipotent and omniscient being to allow. As a consequence, the proposition that there might be better and better worlds without limit is simply irrelevant to the argument from evil.

If one accepts a deontological approach to ethics, this response seems decisive. Many contemporary philosophers, however, are consequentialists, and so one needs to consider how the ‘no best of all possible worlds' response looks if one adopts a consequentialist approach.

Initially, it might seem that by combining the ‘no best of all possible worlds' response with consequentialism, one can construct a successful, total refutation. For assume that the following things are true:

(1) An action is, by definition, morally right if and only if it is, among the actions that one could have performed, an action that produces at least as much value as every alternative action;

(2) An action is morally wrong if and only if it is not morally right;

(3) If one is an omnipotent and omniscient being, then for any action whatever, there is always some other action that produces greater value.

Then it surely follows that it is impossible for an omnipotent and omniscient being to perform a morally wrong action, and therefore that the failure of such a being to prevent various evils in this world cannot be morally wrong.

Consider an omnipotent and omniscient being that creates a world with zillions of innocent persons, all of whom endure extraordinarily intense suffering for ever. If (1), (2), and (3) are right, then such a being does not do anything morally wrong. But this conclusion, surely, is unacceptable, and so if a given version of consequentialism entails this conclusion, then that form of consequentialism must be rejected.

Can consequentialism avoid this conclusion? Can it be formulated in such a way that it captures the view that allowing very great, undeserved suffering is morally very different, and much more serious, than merely refraining from creating as many happy individuals as possible, or merely refraining from creating individuals who are not as ecstatically happy as they might be. If it cannot, then it would seem that the correct conclusion is that consequentialism is unsound. On the other hand, if consequentialism can be so formulated that this distinction is captured, then an appeal to consequentialism, thus formulated, will not enable one to avoid the crucial objection to the ‘no best of all possible worlds’ response to the argument from evil.

5.3 The Appeal to the Ontological Argument

A final way in which one could attempt to show that facts about evil cannot constitute even prima facie evidence against the existence of God is by appealing to the ontological argument. Relatively few philosophers have held, of course, that the ontological argument is sound. But there have certainly been notable exceptions — such as Anselm and Descartes, and, in the last century, Charles Hartshorne (1962), Norman Malcolm (1960), and Alvin Plantinga (1974a, 1974b)

If the ontological argument were sound, it would provide a rather decisive refutation of the argument from evil. For in showing not merely that there is an omnipotent, omniscient, and morally perfect being, but that it is necessary that such a being exists, it would entail that the proposition that God does not exist must have probability zero on any body of evidence whatever.

The only question, accordingly, is whether the ontological argument is sound. The vast majority of present-day philosophers believe that it is not, and one way of arguing for that view is by appealing to strengthened Gaunilo-type objections — where the idea behind a strengthened Gaunilo-type objection is that, rather than paralleling the ontological argument, as Gaunilo did in responding to Anselm, in order to show that there is an overpopulation problem for reality in the form of perfect islands, perfect unicorns, and so on, one can instead construct versions that lead to mutually incompatible conclusions, such as the conclusion that there is a perfect solvent, together with the conclusion that there is a perfectly insoluble substance (Tooley, 1981). But if the logical form of the ontological argument is such that arguments of precisely the same form generate contradictions, then the ontological argument must be unsound.

A more satisfying response to the ontological argument would, of course, show not merely that the ontological argument is unsound, but precisely why it is unsound. Such a response, however, requires a satisfactory account of the truth conditions of modal statements — something that lies outside the scope of this article

6. Attempted Defenses

In this section, we shall consider three attempts to show that it is reasonable to believe that every evil is such that an omnipotent and omniscient person would have a morally sufficient reason for not preventing its existence, even if one is not able to say, in every case, what that morally sufficient reason might be.

6.1 The Appeal to Positive Evidence for the Existence of God

If a given, concrete formulation of the argument from evil appeals to cases of intrinsically undesirable states of affairs that give rise to only to evidential considerations, rather than to incompatibility considerations, then, although the existence of God may be improbable relative to that evidence, it may not be improbable relative to one's total evidence. Theists, however, have often contended that there are a variety of arguments that, even if they do not prove that God exists, provide positive evidence. May not this positive evidence outweigh, then, the negative evidence of apparently unjustified evils?

Starting out from this line of thought, a number of philosophers have gone on to claim that in order to be justified in asserting that there are evils in the world that establish that it is unlikely that God exists, one would first have to examine all of the traditional arguments for the existence of God, and show that none of them is sound. Alvin Plantinga, for example, says that in order for the atheologian to show that the existence of God is improbable relative to one's total evidence, “he would be obliged to consider all the sorts of reasons natural theologians have invoked in favor of theistic belief — the traditional cosmological, teleological and ontological arguments, for example.” (1979, 3) And in a similar vein, Bruce Reichenbach remarks:

With respect to the atheologian's inductive argument from evil, the theist might reasonably contend that the atheologian's exclusion of the theistic arguments or proofs for God's existence advanced by the natural theologian has skewed the results. (1980, 224)

Now it is certainly true that if one is defending a version of the argument from evil which supports only a probabilistic conclusion, one needs to consider what sorts of positive reasons might be offered in support of the existence of God. But Plantinga and Reichenbach are advancing a rather stronger claim here, for they are saying that one needs to look at all of the traditional theistic arguments, such as the cosmological and the teleological. They are claiming, in short, that if one of those arguments turned out to be defensible, then it might well serve to undercut the argument from evil.

But this view seems mistaken. Consider the cosmological argument. In some versions, the conclusion is that there is an unmoved mover. In others, that there is a first cause. In others, that there is a necessary being, having its necessity of itself. None of these conclusions involve any claims about the moral character of the object in question, let alone the claim that it is a morally perfect person. But in the absence of such a claim, how could such arguments, even if they turned out to be sound, serve to undercut the argument from evil?

The situation is not essentially different in the case of the argument from order. For while that argument, if it were sound, would provide grounds for drawing some tentative conclusion concerning the moral character of the designer or creator of the universe, the conclusion in question would not be one that could be used to overthrow the argument from evil. For given the mixture of good and evil that one finds in the world, the argument from order can hardly provide support even for the existence of a designer or creator who is very good, let alone one who is morally perfect. So it is very hard to see how the teleological argument, any more than the cosmological, can overturn the argument from evil.

A similar conclusion can be defended with respect to other arguments, such as those that appeal to purported miracles, or religious experiences. For while in the case of religious experiences it might be argued that personal contact with a being may provide additional evidence concerning the person's character, it is clear that the primary evidence concerning a person's character must consist of information concerning what the person does and does not do. So, contrary to the claim advanced by Robert Adams (1985, 245), even if there were veridical religious experiences, they would not provide one with a satisfactory defense against the argument from evil.

A good way of underlining the basic point here is by setting out an alternative formulation of the argument from evil in which it is granted, for the sake of argument, that there is an omnipotent and omniscient person. The result of doing this is that the conclusion at which one arrives is not that there is no omnipotent, omniscient, and morally perfect person, but, rather, that, although there is an omnipotent and omniscient person, that person is not morally perfect.

When the argument from evil is reformulated in that way, it becomes clear that the vast majority of considerations that have been offered as reasons for believing in God can be of little assistance to the person who is trying to resist the argument from evil. For most of them provide, at best, very tenuous grounds for any conclusion concerning the moral character of any omnipotent and omniscient being who may happen to exist, and almost none of them provides any support for the hypothesis that there is an omnipotent and omniscient being who is also morally perfect.

The ontological argument is, of course, a notable exception, and, consequently, the advocate of the argument from evil certainly needs to be able to show that it is unsound. But almost all of the other standard arguments are not at all to the point.

6.2 Belief in the Existence of God as Non-Inferentially Justified

What if, rather than holding that there is positive evidence that lends support to the existence of God, one holds instead that the belief that God exists is non-inferentially justified? The claim in question is an interesting one, and a thorough evaluation of it would involve consideration of some deep issues in epistemology. Fortunately, it does seem to make any real difference in the present context whether or not the claim is true.

The reason emerges if one considers the epistemology of perception. Some philosophers hold that some beliefs about physical objects are non-inferentially justified, while others hold that this is never so, and that justified beliefs about physical states of affairs are always justified via an inference to the best explanation that starts out from beliefs about one's experiences. But direct realists as much as indirect realists admit that there can be cases where a person would be justified in believing that a certain physical state of affairs obtained were it not for the fact that he has good evidence that he is hallucinating, or else subject to perceptual illusion. Moreover, given evidence of the relevant sort, it makes no difference whether direct realism is true, or indirect realism: the belief in question is undermined to precisely the same extent in either case.

The situation is the same in the case of religious experience. If, as was argued in the previous section, the primary evidence concerning a person's character consists of what the person does or fails to do in various circumstances, and if, as a consequence, conclusions concerning the character of a deity based upon religious experience can be undercut by the argument from evil, then nothing is changed if one holds that the having of religious experiences, rather than providing one with evidence for the existence of God, makes it the case that one is non-inferentially justified in believing in the existence of God.

6.3 Induction Based on Partial Success

Swinburne (1988 297-8) argued in support of the conclusion that theism does need a theodicy. In doing so, however, he noted one minor qualification — namely, that if one could show, for a sufficiently impressive range of evils that initially seemed problematic, that it was likely that an omnipotent and omniscient person would be morally justified in not having prevented them, then one might very well be justified in believing that the same would be true of other evils, even if one could not specify, in those other cases, what the morally sufficient reason for allowing them might be.

What Swinburne says here is surely very reasonable, and I can see no objection in principle to a defense of this sort. The problem with it is that no theodicy that has ever been proposed has been successful in the relevant way — that is, there is no impressive range of undesirable states of affairs where people initially believe that the wrongmaking properties of allowing such states of affairs to exist greatly outweigh any rightmaking properties associated with doing so, but where, confronted with some proposed theodicy, people come to believe that it would be morally permissible to allow such states of affairs to exist. Indeed, it is hard to find any such cases, let alone an impressive range.

7. Theodicies

What are the prospects for a complete, or nearly complete theodicy? Some philosophers, such as Swinburne, are optimistic, and believe that “the required theodicy can be provided.” (1988, 311). Others, including many theists, are much less hopeful. Plantinga, for example remarks:

… we cannot see why our world, with all its ills, would be better than others we think we can imagine, or what, in any detail, is God's reason for permitting a given specific and appalling evil. Not only can we not see this, we can't think of any very good possibilities. And here I must say that most attempts to explain why God permits evil — theodicies, as we may call them — strike me as tepid, shallow and ultimately frivolous. (1985a, 35)

What types of theodicies that have been proposed? An exhaustive survey is not possible here, but among the most important are theodicies that appeal, first, to the value of acquiring desirable traits of character in the face of suffering, secondly, to the value of libertarian free will; thirdly, to the value of the freedom to inflict horrendous evil upon others; and fourthly, to the value of a world that is governed by natural laws.

7.1 A Soul-Making Theodicy

One very important type of theodicy, championed especially by John Hick, involves the idea that the evils that the world contains can be seen to be justified if one views the world as designed by God as an environment in which people, through their free choices can undergo spiritual growth that will ultimately fit them for communion with God:

The value-judgement that is implicitly being invoked here is that one who has attained to goodness by meeting and eventually mastering temptation, and thus by rightly making responsibly choices in concrete situations, is good in a richer and more valuable sense than would be one created ab initio in a state either of innocence or of virtue. In the former case, which is that of the actual moral achievements of mankind, the individual's goodness has within it the strength of temptations overcome, a stability based upon an accumulation of right choices, and a positive and responsible character that comes from the investment of costly personal effort. (1977, 255-6)

Hick's basic suggestion, then, is that soul-making is a great good, that God would therefore be justified in designing a world with that purpose in mind, that our world is very well designed in that regard, and thus that, if one views evil as a problem, it is because one mistakenly thinks that the world ought, instead, to be a hedonistic paradise.

Is this theodicy satisfactory? There are a number of reasons for holding that it is not. First, what about the horrendous suffering that people undergo, either at the hands of others — as in the Holocaust — or because of terminal illnesses such as cancer? One writer — Eleonore Stump — has suggested that the terrible suffering that many people undergo at the end of their lives, in cases where it cannot be alleviated, is to be viewed as suffering that has been ordained by God for the spiritual health of the individual in question. (1993b, 349). But, given that it does not seem to be true that terrible terminal illnesses more commonly fall upon those in bad spiritual health than upon those of good character, let alone that they fall only upon the former, this ‘spiritual chemotherapy’ view seems quite hopeless. More generally, there seems to be no reason at all why a world must contain horrendous suffering if it is to provide a good environment for the development of character in response to challenges and temptations.

Secondly, and is illustrated by the weakness of Hick's own discussion (1977, 309-17), a soul-making theodicy provides no justification for the existence of any animal pain, let alone for a world where predation is not only present but a major feature of non-human animal life. The world could perfectly well have contained only human persons, or only human person plus herbivores.

Thirdly, the soul-making theodicy provides no account either of the suffering that young, innocent children endure, either because of terrible diseases, or at the hands of adults. For here, as in the case of animals, there is no soul-making purpose that is served.

Finally, if one's purpose were to create a world that would be a good place for soul-making, would our earth count as a job well done? It is very hard to see that it would. Some people die young, before they have had any chance at all to master temptations, to respond to challenges, and to develop morally. Others endure suffering so great that it is virtually impossible for them to develop those moral traits that involve relationships with others. Still others enjoy lives of ease and luxury where there is virtually nothing that challenges them to undergo moral growth.

7.2 Free Will

A second important approach to theodicy involves the following ideas: first, that libertarian free will is of great value; secondly, that because it is part of the definition of libertarian free will that an action that is free in that sense cannot be caused by anything outside of the agent, not even God can cause a person to freely do what is right; and thirdly, that because of the great value of libertarian free will, it is better that God create a world in which agents possess libertarian free will, even though they may misuse it, and do what is wrong, than that God create a world where agents lack libertarian free will.

One problem with an appeal to libertarian free will is that no satisfactory account of the concept of libertarian free will is yet available. Thus, while the requirement that, in order to be free in the libertarian sense, an action not have any cause that lies outside the agent is unproblematic, this is obviously not a sufficient condition, since this condition would be satisfied if the behavior in question was caused by random events within the agent. So one needs to add that the agent is, in some sense, the cause of the action. But how is the causation in question to be understood? Present accounts of the metaphysics of causation typically treat causes as states of affairs. If, however, one adopts such an approach, then it seems that all that one has when an action is freely done, in the libertarian sense, is that there is some uncaused mental state of the agent that causally gives rise to the relevant behavior, and why freedom, thus understood, should be thought valuable, is far from clear.

The alternative is to shift from event-causation to what is referred to as ‘agent-causation’. But then the problem is that there is no satisfactory account of agent-causation.

But even if the difficulty concerning the nature of libertarian free will is set aside, there are still very strong objections to the free-will approach. First, and most important, the fact that libertarian free will is valuable does not entail that one should never intervene in the exercise of libertarian free will. Indeed, very few people think that one should not intervene to prevent someone from committing rape or murder. On the contrary, almost everyone would hold that a failure to prevent heinously evil actions when one can do so would be seriously wrong.

Secondly, the proposition that libertarian free will is valuable does not entail that it is a good thing for people to have the power to inflict great harm upon others. So individuals could, for example, have libertarian free will, but not have the power to torture and murder others.

Thirdly, many evils are caused by natural processes, such as earthquakes, hurricanes, and other weather conditions, and by a wide variety of diseases. Such evils certainly do not appear to result from morally wrong actions. If that is right, then an appeal to free will provides no answer to an argument from evil that focuses upon such evils.

Some writers, such as C. S. Lewis and Alvin Plantinga, have suggested that such evils may ultimately be due to the immoral actions of supernatural beings (Lewis, 1957, 122-3; Plantinga, 1974a, 58). If that were so, then the first two objections mentioned above would apply: one would have many more cases where individuals were being given the power to inflict great harm on others, and then were being allowed by God to perform horrendously evil actions leading to enormous suffering and many deaths. In addition, however, it can plausibly be argued that, though it is possible that earthquakes, hurricanes, cancer, and the predation of animals are all caused by malevolent supernatural beings, the probability that this is so is extremely low.

7.3 The Freedom to Do Great Evil

The fact that agents could be free in a libertarian sense even if they did not have the power to inflict great harm upon others has led at least one philosopher, namely, Richard Swinburne, to argue that, while free will is valuable, precisely how valuable it is depends upon the range of actions open to one. If possible actions vary enormously in moral worth, then libertarian free will is very valuable indeed. But if the variation in the moral status of what one can do is very limited, then libertarian free will adds much less to the world: one has a ‘toy world’, where one has very little responsibility for the well-being of others.

This variant on the appeal to libertarian free will is also open to a number of objections. First, as with free will theodicies in general, this line of thought provides no justification for the existence of what appear to be natural evils.

Secondly, if what matters is simply the existence of alternative actions that differ greatly morally, this can be the case even in a world where one lacks the power to inflict great harm on others, since there can be actions that would benefit others enormously, and which one may either perform or refrain from performing.

Thirdly, what exactly is the underlying line of thought here? In the case of human actions, Swinburne surely holds that one should prevent someone from doing something that would be morally horrendous, if one can do so. Is the idea, then, that while occasional prevention of such evils does not significantly reduce the extent of the moral responsibility of others, if one's power were to increase, a point would be reached where one should sometimes refrain from preventing people from performing morally horrendous actions? But why should this be so? One answer might be that if one intervened too frequently, then people would come to believe that they did not have the ability to perform such actions. But, in the first place, it is not clear why that would be undesirable. People could still, for example, be thoroughly evil, for they could wish that they had the power to perform such terrible actions, and be disposed to perform such actions if they ever came to have the power. In the second place, prevention of deeply evil actions could take quite different forms. People could, for example, be given a conscience that led them, when they had decided to cause great injury to others, and were about to do so, to feel that what they were about to do was too terrible a thing, so that they would not carry through on the action. In such a world, people could surely still feel that they themselves were capable of performing heinously evil actions, and so they would continue to attempt to perform such actions.

7.4 The Need for Natural Laws

A final important theodicy involves the following ideas: first, it is important that events in the world take place in a regular way, since otherwise effective action would be impossible; secondly, events will exhibit regular patters only if they are governed by natural laws; thirdly, if events are governed by natural laws, the operation of those laws will give rise to events that harm individuals; so, fourthly, God's allowing natural evils is justified because the existence of natural evils is entailed by natural laws, and a world without natural laws would be a much worse world.

This type of theodicy is also exposed to serious objections. First, what natural evils a world contains depends not just on the laws, but on the initial, or boundary conditions. Thus, for example, an omnipotent being could create ex nihilo a world which had the same laws of nature as our world, and which contained human beings, but which was devoid of non-human carnivores. Or the world could be such that there was unlimited room for populations to expand, and ample natural resources to support such populations.

Secondly, many evils depend upon precisely what laws the world contains. An omnipotent being could, for example, easily create a world with the same laws of physics as our world, but with slightly different laws linking neurophysiological states with qualities of experiences, so that extremely intense pains either did not arise, or could be turned off when they served no purpose. Or additional physical laws of a rather specialized sort could be introduced that would cause very harmful viruses to self-destruct.

Thirdly, this final theodicy provides no account of moral evil. If other theodicies could provide a justification for God's allowing moral evil, that would not be a problem. But, as we have seen, no satisfactory justification appears to be available.

8. Defenses and Theodicies Based on Global Properties

In section 1.3, it was argued that concrete formulations of the argument from evil, which focus upon specific evils, or else upon narrowly defined types of evils, are superior to abstract formulations of the argument from evil, which start out from very general statements concerning evil — such as that there is evil in the world, or that there are natural evils, or that there is an enormous amount of evil, and so on. Consider, then, an evidential argument from evil that focuses upon Rowe's famous case of Sue — a young girl who was brutally beaten, raped, and murdered. Confronted with such a case, it is natural to think that a satisfactory response will involve arguing that it is plausible that the terrible occurrence in question itself has some hidden property that makes it the case that allowing it to happen is not morally wrong all things considered.

But as Peter van Inwagen has argued — most recently in The Problem of Evil — there is a very different possibility, and one that he thinks is much more promising. The basic idea is as follows. First of all, one begins by focusing upon abstract formulations of the argument from evil, and one attempts to put forward a story — which might be either a defense-story or a theodicy-story — that makes it plausible that the existence of, say, a great amount of horrendous suffering in the world, is actually desirable because there is some great good that outweighs that suffering, and that can only be achieved if that amount of suffering is present, or some greater evil that can only be avoided if that amount of suffering is present. Second, if that provides a satisfactory answer to an abstract version of the argument from evil that focuses upon the existence of horrendous suffering, one can turn to concrete versions of the argument from evil, and there the idea will be that God had good reason to allow a certain amount of horrendous suffering, and the terrible case of Sue is simply one of the cases that he allowed. It is not that Sue's suffering itself had some property that made its occurrence good all things considered. God could have very well prevented it, and had he done so, he would have eliminated an occurrence that was bad in itself, all things considered. But had he done so, he would have had to have allowed some other horrendous event that, as things stand, he prevented, and the reason that he would have had to do that would be to ensure that the global property of there being a certain amount of horrendous evil in the world was instantiated — something that was necessary to achieve a greater good, or to avoid a greater evil.

In short, defenses and theodicies that are based upon this idea, rather than appealing to the idea that apparent evils are not evils in themselves, all things considered, once all local properties — all properties that those events themselves have — are taken into account, appeal, instead, to the idea that there are global properties whose instantiation is important, and that can only be instantiated if there are events that are evil in themselves.

9. Peter van Inwagen's Religious Theodicy and a Global Properties Approach

Van Inwagen's response to the argument from evil involves two main parts. The first deals with human suffering, and other evils that humans experience, and involves an extended free will defense. The second is concerned with the suffering of non-human animals that lack rationality, and it turns upon claims about ‘massively irregular’ worlds.

In both cases, van Inwagen needs to argue, first, that there is an adequate answer to abstract versions of the argument from evil, and then, secondly, that if this is so, then there is also an adequate response to concrete versions of the argument from evil. Here, however, I shall consider only his responses to abstract versions of the argument.

Van Inwagen characterizes his approach as a ‘defense’, rather than as a ‘theodicy’. But this reflects the fact that in The Problem of Evil he has adopted Plantinga's interpretation of the term ‘theodicy’ (2006, 65). Given how the term ‘Theodicy’ is being used here, van Inwagen is offering a theodicy, since he is specifying properties that, it is claimed, would serve to justify God in allowing evils, rather than attempting to show that there are some unspecified properties that would do this.

I shall begin by setting out the two parts of van Inwagen's theodicy, dealing first with human suffering, and then with the suffering of non-human animals. I shall then turn to a critical evaluation of van Inwagen's approach.

9.1 Human Suffering and the Extended Free will Defense

To deal with the evils that humans endure, van Inwagen sketches quite a complicated story. The story, however, is not exactly unfamiliar, for while it is not, in all of its details, the story told by traditional Christianity, there are very strong resemblances, and it is fair to say that it is very unlikely that anyone unfamiliar with Christianity would have come up van Inwagen's story.

In brief, it runs as follows. God guided evolution to produce the primates that immediately preceded Homo sapiens. A relatively small group of those primates formed, at one time, a breeding community, and God “miraculously raised them to rationality,” thereby giving them “the gifts of language, abstract thought, and disinterested love—and, of course, the gift of free will.” (2006, 85)

But God also bestowed many other striking gifts upon them:

God not only raised these primates to rationality—not only made of them what we call human beings—but also took them into a kind of mystical union with himself, the sort of union that Christians hope for in Heaven and call the Beatific Vision. Being in union with God, these new human beings, these primates who had become human beings at a certain point in their lives, lived together in the harmony of perfect love and also possessed what theologians used to call preternatural powers—something like what people who believe in them today call ‘paranormal abilities’. Because they lived in the harmony of perfect love, none of them did any harm to the others. Because of their preternatural powers, they were able somehow to protect themselves from wild beasts (which they were able to tame with a look), from disease (which they were able to cure with a touch), and from random, destructive natural events (like earthquakes) which they knew about in advance and were able to escape. (2006, 85-86)

For reasons that we cannot understand, however, all of these people abused their free will, and left the union with God. In doing so, they lost their preternatural powers, and so were subject to disease, to aging, to destructive natural events, and to death. But separation from God also meant that they were subject to tendencies present in their inherited genes, so that they now suffered from “an inborn tendency to do evil against which all human efforts are in vain.” (2006, 87)

What did God do at this point? He might have acted in accordance with the demands of justice, and simply have left human beings in the ruined world that they had brought about. Alternatively, God might have acted out of mercy, and annihilated the human race. But God is also a God of love, and so he “neither left our species to its own devices nor mercifully destroyed it.” (2006, 87) Instead, he carried out some sort of rescue operation.

God's goal in that rescue operation was to have humans beings cooperate in that enterprise by freely choosing to love God and to be reunited with him. Because of this, God had good reason not to remove all horrific evils from the world:

For human beings to cooperate with God in this rescue operation, they must know that they need to be rescued. They must know what it means to be separated from him. And what it means to be separated from God is to live in a world of horrors. If God simply ‘canceled’ all the horrors of this world by an endless series of miracles, he would thereby frustrate his own plan of reconciliation. If he did that, we should be content with our lot and should see no reason to cooperate with him. (2006, 88)

The horrific evils that the world contains will not, however, last forever:

At some point, for all eternity, there will be no more unmerited suffering: this present darkness, ‘the age of evil’, will eventually be remembered as a brief flicker at the beginning of human history. Every evil done by the wicked to the innocent will have been avenged, and every tear will have been wiped away. If there is still suffering, it will be merited: the suffering of those who refuse to cooperate with God's great rescue operation and are allowed by him to exist forever in a state of elected ruin—those who, in a word, are in Hell. (2006, 89)

9.2 The Suffering of Beasts and ‘Massively Irregular’ Worlds

The response to global arguments from evil that van Inwagen proposes for the case of human suffering provides no explanation for the suffering of non-human animals. Moreover, and more generally, no account in terms of the abuse of free will by human beings can provide such an explanation, given that non-human animals existed before human beings. So what account can be offered?

In Lecture 7 in The Problem of Evil, van Inwagen discusses the accounts that others have offered — including the view that the suffering of non-human animals is due to the corruption of nature that resulted from the abuse of free will by fallen angels — and he argues that none of those accounts is satisfactory. What, then, is van Inwagen's account? The answer consists of a story that involves the following four propositions:

(1) Every world that God could have made that contains higher-level sentient creatures either contains patterns of suffering morally equivalent to those of the actual world, or else is massively irregular.

(2) Some important intrinsic or extrinsic good depends on the existence of higher-level sentient creatures; this good is of sufficient magnitude that it outweighs the patterns of suffering found in the actual world.

(3) Being massively irregular is a defect in a world, a defect at least as great as the defect of containing patterns of suffering morally equivalent to those found in the actual world.

(4) The world — the cosmos, the physical universe — has been created by God. (2006, 114)

Van Inwagen contends that this story is true for all we know, and that we have no reason for viewing any of the four propositions as implausible. But if that is so, then van Inwagen thinks that one has a satisfactory answer to versions of the global argument from evil that focus specifically on the suffering of non-human animals.

9.3 An Evaluation of Peter van Inwagen's Global Properties Approach

Stories that are merely logically possible provide no answer to evidential versions of the argument from evil. To be effective, the stories must have some serious plausibility.

How plausible must they be? That is not a question that I shall explore here. Intuitively, however, if one has only a single story to offer, it is hard to see how it can rebut the argument from evil if the probability that it is true is less than one half. Similarly, if one has multiple stories to offer, compatible or incompatible with one another, then it would seem that the disjunction of those stories must be at least as likely to be true as to be false.

The crucial question, then, is how probable the stories in question are. I shall argue that both of van Inwagen's stories are very improbable.

There are different ways in which that can be argued. The most fundamental way, I suggest, is by constructing, in each case, incompatible stories that are structurally parallel to van Inwagen's stories. It can then be argued that the competing stories should initially be viewed as equiprobable, and that, in turn, will enable one to place an upper bound on the probability of the relevant story advanced by van Inwagen.

I shall not attempt to do that here. Instead, I shall set out considerations that make it plausible that various propositions involved in van Inwagen's story are very unlikely to be true.

9.4 Human Suffering and the Rescue-Operation Story

Consider some of the elements of van Inwagen's story. One element is that God exists. Van Inwagen assumes, it seems, that one cannot show that that is unlikely unless one can put forward a successful version of the argument from evil. But compare the following three propositions:

(1) There is an omnipotent, omniscient, and perfectly good creator.

(2) There is an omnipotent, omniscient, and perfectly evil creator.

(3) There is an omnipotent, omniscient, and morally indifferent creator.

Intuitively, it is hard to see why one of these should have a higher a priori probability than either of the others. But if their a priori probabilities are equal, then none can have an a priori probability greater than one third. So the existence of God is a priori unlikely.

Secondly, in van Inwagen's story, God, rather than creating human beings ex nihilo, raises a group of primates up to rationality. But this approach means that humans have bodies that are defective in various ways. Consider, for example, human backs, sinuses, birth canals, wisdom teeth, defense mechanisms against diseases, and so on. How can it be plausible that an omnipotent and morally perfect being would choose to produce rational beings in that way, rather than creating them ex nihilo, and free of such defects?

Thirdly, human beings that God initially creates enjoy the Beatific Vision of God, and also possess preternatural powers. Because of the latter, they are not seriously harmed by disease or natural disasters. But then they foolishly separate themselves from God, and lose all of this. Do they all do this at the same time? Surely that is highly improbable. Do some do it first, and then others later? Given that those who separate themselves from God lose the enjoyment of the Beatific Vision, along with their preternatural powers, wouldn't those who hadn't yet separated themselves from God notice that those who had done so were suddenly much worse off? But if so, how likely is it that they would choose to go down the same path?

Fourthly, having separated themselves from God, and noticing that they are now very much worse off, isn't it likely that most of them would want to return to God, repent their sins, and ask for forgiveness? On van Inwagen's story, however, all of that is to no avail. Nothing that those humans could do could atone for their error. But why should a morally perfect being treat the error of separating oneself from him as, in effect, an unforgivable sin? Is it at all plausible that a morally perfect being would do that?

Fifthly, when all the members of the initial group of humans separated themselves from God, God not only stripped them of the preternatural powers that had protected them from diseases and natural disasters: he also decreed that none of their descendents would come into the world enjoying those preternatural powers, or a Beatific Vision of him. Is it at all plausible that an omnipotent and morally perfect being would deprive humans who had not freely chosen to separate themselves from him of massive benefits that they would have had if their ancestors had not separated themselves from God, and that he would thereby subject them to all of the natural evils that the world contains? The answer, surely, is that this is not at all plausible.

Finally, consider what happens, according to van Inwagen's story, to those human beings who refuse to cooperate with God's plan for reconciliation. As in orthodox Christianity, once they die, all hope comes to an end, and they spend eternity suffering in Hell — suffering that, according to van Inwagen's story, they deserve. Is it plausible that an omnipotent and morally perfect person would fix a person's fate at some point, rather than leaving the door open for prodigal sons and daughters to return? Is it plausible that such a being would set the world up in such a way that some people would be locked into eternal suffering from which they could not escape? Is it plausible that people deserve to suffer eternally if, at the point when they die, they have not cooperated in God's plan of reconciliation? None of these things, I suggest, is at all plausible.

The conclusion, in short, is that there are very strong reasons for holding that the story that van Inwagen sets out in an attempt to answer abstract versions for the argument from evil that focus upon human suffering is a story that is improbable in the extreme.

9.5 Animal Suffering and the Purported Evil of ‘Massive Irregularity’

The story that van Inwagen sets out in response to formulations of the argument from evil that focus upon the sufferings of non-human animals involves four propositions. Of these, three appear improbable.

First of all, there is the final proposition, to the effect that the world was created by God. As we saw in the previous section, there appears to be good reason for thinking that the a priori probability of that God exists cannot be greater than one third.

Next, there is the following proposition:

(1) Every world that God could have made that contains higher-level sentient creatures either contains patterns of suffering morally equivalent to those of the actual world, or else is massively irregular.

One thing to be said about this proposition is that van Inwagen's conception of massive irregularity appears to be fine-tuned to the needs of his argument. Thus, on the one hand, van Inwagen holds that if God were to intervene to prevent the suffering of non-human animals, that would make the world a massively irregular one. But what if God were to intervene to prevent all the undeserved suffering of every human being? Here van Inwagen says,

And there is this point to be made: there have been so few human beings, compared with the number of sentient living things that there have been, that it is not evident that a world in which all human suffering was miraculously prevented would be a massively irregular world. (2006, 127-8)

So intervening to prevent all suffering on the part of what has variously been estimated as between 40 and 120 billion human beings may not be a sufficiently massive intervention to make the world massively irregular!

In any case, let us consider whether proposition (1) is plausible. Couldn't God, rather than using evolution to develop higher-level sentient creatures, have created a number of species, none of which were carnivorous? Or couldn't God have intervened in evolution at appropriate points to prevent the development of carnivorous species? Or couldn't God have endowed animals with preternatural powers, as he did in the case of humans in van Inwagen's earlier story, thereby enabling animals to recover immediately from diseases and other threats?

There would seem, in short, to be a number of ways in which an omnipotent being could create a world with higher-level sentient beings with a much lower level of animal suffering than our world, and without massive irregularity. Proposition (1) is, accordingly, highly improbable.

Finally, there is van Inwagen's third proposition:

(3) Being massively irregular is a defect in a world, a defect at least as great as the defect of containing patterns of suffering morally equivalent to those found in the actual world.

Suppose that there was an omnipotent and omniscient being, and he informed us that he had created other universes that contained no living things, and in which he constantly intervened, so that those worlds were massively irregular. Would such actions be morally problematic? The idea that they would be seems to me very implausible. But if such actions would not be morally problematic, then the property of creating a world with massive irregularities cannot be a wrongmaking property of actions. Accordingly, if one compares the action of creating a massively irregular world that is free of suffering on the part of non-human animals, and the action of creating a world that is free of massive irregularity, but in which non-human animals suffer, then the first action is morally worse than the second, since it has a wrongmaking property, while the first action has no wrongmaking property at all. So van Inwagen's third proposition is not at all plausible.

The conclusion, accordingly, is that the story that van Inwagen offers to deal with the suffering of non-human animals is very unlikely to be true.

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Other Internet Resources

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Related Entries

abduction | Bayes' Theorem | ethics: deontological | God: concepts of | ontological arguments | probability, interpretations of

Acknowledgments

In revising this piece, I received a number of excellent suggestions from Edward N. Zalta, and I very much appreciate his interest in the philosophical issues, and his extremely helpful input.
 

Notes to The Problem of Evil

1. For additional critical discussion of this, see Conway (1988), p. 35, and Robert Adams (1985), pp. 225 and 240.

2. One feature of the above formulation of the argument should be noted, namely, that the predicate ‘x prevents the existence of y’ introduces an intensional context; the fact that x prevents the existence of y entails the non-existence of y. Since intensional contexts are rather puzzling from a logical point of view, one might very well prefer to avoid this. This could be done by recasting the argument so that one talks instead of preventing the existence of states of affairs of a given type. See the supplementary document An Alternative Formulation of the Argument

3. The page references for Paul Draper’s 1989 article are to the reprinting of it in Daniel Howard-Snyder (ed.), The Evidential Argument from Evil, Bloomington and Indianapolis: Indiana University Press, 1996, pp. 12-29.

4. Draper himself formulates his argument in terms of epistemic probability, which he explains as follows: “Relative to K, p is epistemically more probable than q, where K is an epistemic situation and p and q are propositions, just in case any fully rational person in K would have a higher degree of belief in p than in q.” (27) For those who hold, as I do, that the concept of logical probability is acceptable, the concept of the epistemic probability of p given q, relative to an epistemic situation K, can be defined as the logical probability of p given q and K.

5. This replacement presupposes either that one is using the notion of logical probability, or that one has not only the comparative concept of p’s being epistemically more probable than q, relative to the epistemic situation K, but also the quantitative concept of p’s having a certain epistemic probability given q, relative to K. (Compare footnote 3.)

6. In his discussion “Rowe versus Plantinga on the Argument from Evil”.

7.. Bovens, in his discussion of Rowe's argument, makes use of precisely these connections in an attempt to provide support for proposition (5).


#5422 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Wed Jun 25, 2008 1:28 pm
Subject: A Boy Named Sue, and a Theory of Names
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Portrait of the Narcissist as a Young Man
 
 
Findings

A Boy Named Sue, and a Theory of Names

By J. MARION TIERNEY
Published: March 11, 2008

During his 1969 concert at San Quentin prison, Johnny Cash proposed a paradigm shift in the field of developmental psychology. He used “A Boy Named Sue” to present two hypotheses:

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Do you have a bad name story to share? Join the discussion and you could win The Lab's contest.

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Further Reading

"Bad Baby Names." Michael Sherrod and Matthew Rayback. Ancestry Publishing, 2008.

"First Names and First Impressions: A Fragile Relationship." K.M. Steele, L.E. Smithwick. Sex Roles, 1989. (PDF)

Effects of Social Stimulus Value on Academic Achievement and Social Competence. M.E. Ford, I. Miura, J.C. Masters. Journal of Educational Psychology, Dec. 1984. (PDF)

"The Causes and Consequences of Distinctively Black Names." R.G. Fryer Jr., S.D. Levitt. Quarterly Journal of Economics, Aug. 2004. (PDF)

"The Effect of First Names on Perceptions of Female Attractiveness." W.E. Hensley, B.A. Spencer. Sex Roles, 1985.

"The Psychological impact of names."R.L. Zweigenhaft, K.N. Hayes, C.H. Haagen. Journal of Social Psychology, 1980.

"A Boy Named Sue." Shel Silverstein.

1. A child with an awful name might grow up to be a relatively normal adult.

2. The parent who inflicted the name does not deserve to be executed.

I immediately welcomed the Boy Named Sue paradigm, although I realized that I might be biased by my middle name (Marion). Cash and his ambiguously named male collaborator, the lyricist Shel Silverstein, could offer only anecdotal evidence against decades of research suggesting that children with weird names were destined for places like San Quentin.

Studies showed that children with odd names got worse grades and were less popular than other classmates in elementary school. In college they were more likely to flunk out or become “psychoneurotic.” Prospective bosses spurned their résumés. They were overrepresented among emotionally disturbed children and psychiatric patients.

Some of these mental problems might have been genetic — what kind of parent picks a name like Golden Rule or Mary Mee? — but it was still bad news.

Today, though, the case for Mr. Cash’s theory looks much stronger, and I say this even after learning about Emma Royd and Post Office in a new book, “Bad Baby Names,” by Michael Sherrod and Matthew Rayback.

By scouring census records from 1790 to 1930, Mr. Sherrod and Mr. Rayback discovered Garage Empty, Hysteria Johnson, King Arthur, Infinity Hubbard, Please Cope, Major Slaughter, Helen Troy, several Satans and a host of colleagues to the famed Ima Hogg (including Ima Pigg, Ima Muskrat, Ima Nut and Ima Hooker).

The authors also interviewed adults today who had survived names like Candy Stohr, Cash Guy, Mary Christmas, River Jordan and Rasp Berry. All of them, even Happy Day, seemed untraumatized.

“They were very proud of their names, almost overly proud,” Mr. Sherrod said. “We asked if that was a reaction to getting pummeled when they were little, but they said they didn’t get that much ribbing. They did get a little tired of hearing the same jokes, but they liked having an unusual name because it made them stand out.”

Not too much ribbing? That surprised me, because I had vivid memories of playground serenades to my middle name: “Marion . . . Madam Librarian!” (My tormentors didn’t care that the “Music Man” librarian spelled her name with an “a.”) But after I looked at experiments in the post-Sue era by revisionists like Kenneth Steele and Wayne Hensley, it seemed names weren’t so important after all.

When people were asked to rate the physical attractiveness and character of someone in a photograph, it didn’t matter much if that someone was assigned an “undesirable” name. Once people could see a face, they rated an Oswald, Myron, Harriet or Hazel about the same as a face with a “desirable” name like David, Gregory, Jennifer or Christine.

Other researchers found that children with unusual names were more likely to have poorer and less educated parents, handicaps that explained their problems in school. Martin Ford and other psychologists reported, after controlling for race and ethnicity, that children with unusual names did as well as others in school. The economists Roland Fryer and Steven Levitt reached a similar conclusion after controlling for socioeconomic variables in a study of black children with distinctive names.

“Names only have a significant influence when that is the only thing you know about the person,” said Dr. Ford, a developmental psychologist at George Mason University. “Add a picture, and the impact of the name recedes. Add information about personality, motivation and ability, and the impact of the name shrinks to minimal significance.”

But even if a bad name doesn’t doom a child, why would any parent christen an infant Ogre? Mr. Sherrod found several of them, along with children named Ghoul, Gorgon, Medusa, Hades, Lucifer and every deadly sin except Gluttony (his favorite was Wrath Gordon).

You can sort of understand parents’ affection for the sound of Chimera Griffin, but Monster Moor and Goblin Fester? Or Cheese Ceaser and Leper Priest? What provokes current celebrities to name their children Sage Moonblood Stallone and Speck Wildhorse Mellencamp?

“Today it’s all about individuality,” Mr. Sherrod said. “In the past, there was more of a sense of humor, probably because fathers had more say in the names.” He said the waning influence of fathers might explain why there are no longer so many names like Nice Deal, Butcher Baker, Lotta Beers and Good Bye, although some dads still try.

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TierneyLab

Do you have a bad name story to share? Join the discussion and you could win The Lab's contest.

Go to TierneyLab »

Further Reading

"Bad Baby Names." Michael Sherrod and Matthew Rayback. Ancestry Publishing, 2008.

"First Names and First Impressions: A Fragile Relationship." K.M. Steele, L.E. Smithwick. Sex Roles, 1989. (PDF)

Effects of Social Stimulus Value on Academic Achievement and Social Competence. M.E. Ford, I. Miura, J.C. Masters. Journal of Educational Psychology, Dec. 1984. (PDF)

"The Causes and Consequences of Distinctively Black Names." R.G. Fryer Jr., S.D. Levitt. Quarterly Journal of Economics, Aug. 2004. (PDF)

"The Effect of First Names on Perceptions of Female Attractiveness." W.E. Hensley, B.A. Spencer. Sex Roles, 1985.

"The Psychological impact of names."R.L. Zweigenhaft, K.N. Hayes, C.H. Haagen. Journal of Social Psychology, 1980.

"A Boy Named Sue." Shel Silverstein.

“I can’t tell you,” Mr. Sherrod said, “how often I’ve heard guys who wanted their kid to be able to say truthfully, ‘Danger is my middle name.’ But their wives absolutely refused.”

Is it possible — I’m trying to be kind to these humor-challenged fathers — that they think Danger would be a character-building experience? Could there be anything to the paternal rationale offered in Johnny Cash’s song, the one that stopped Sue from killing his father: “I knew you’d have to get tough or die, and it’s the name that helped to make you strong”?

I sought an answer from Cleveland Kent Evans — not because he might have gotten into fights defending Cleveland, but because he’s a psychologist and past president of the American Names Society. Dr. Evans, a professor at Bellevue University in Nebraska, said there is evidence for the character-building theory from psychologists like Richard Zweigenhaft, but it doesn’t work exactly as Sue’s father imagined it.

“Researchers have studied men with cross-gender names like Leslie,” Dr. Evans explained. “They haven’t found anything negative — no psychological or social problems — or any correlations with either masculinity or effeminacy. But they have found one major positive factor: a better sense of self-control. It’s not that you fight more, but that you learn how to let stuff roll off your back.”

After hearing that, I began to reconsider my own name. Although I’d never shared Sue’s Oedipal impulse — I realized my father couldn’t have anticipated “Music Man” — I’d never appreciated those playground serenades, either. But maybe they served some purpose after all. So today, to celebrate the Boy Named Sue paradigm shift, I’m using my middle name in my byline for the first time.

Also for the last time. As Sue realized when it came time to name his own son, you can take a theory only so far.


#5423 From: "Sam Vaknin author of \"Malignant Self Love - Narcissism Revisited\"" <vaksam@...>
Date: Wed Jun 25, 2008 1:31 pm
Subject: Selfishness May Be Altruism's Unexpected Ally
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Science News

Selfishness May Be Altruism's Unexpected Ally

ScienceDaily (May 2, 2008) — Just as religions dwell upon the eternal battle between good and evil, angels and devils, evolutionary theorists dwell upon the eternal battle between altruistic and selfish behaviors in the Darwinian struggle for existence. In a new study published in the Proceedings of the National Academy of Sciences (PNAS), evolutionary theorists at Binghamton University suggest that selfishness might not be such a villain after all.

Omar Tonsi Eldakar and David Sloan Wilson propose a novel solution to this problem in their article, which is available in the online Early Edition of PNAS.  They point out that selfish individuals have their own incentive to get rid of other selfish individuals within their own group.

Eldakar and Wilson consider a behavioral strategy called "Selfish Punisher," which exploits altruists and punishes other selfish individuals, including other selfish punishers. This strategy might seem hypocritical in moral terms but it is highly successful in Darwinian terms, according to their theoretical model published in PNAS and a computer simulation model published in the Journal of Theoretical Biology. Selfish punishers can invade the population when rare but then limit each other, preventing the altruists from being completely eliminated.

Individuals who behave altruistically are vulnerable to exploitation by more selfish individuals within their own group, but groups of altruists can robustly out-compete more selfish groups. Altruism can therefore evolve by natural selection as long as its collective advantage outweighs its more local disadvantage.  All evolutionary theories of altruism reflect this basic conflict between levels of selection.

It might seem that the local advantage of selfishness can be eliminated by punishment, but punishment is itself a form of altruism. For instance, if you pay to put a criminal in jail, all law-abiding citizens benefit but you paid the cost. If someone else pays you to put the criminal in jail, this action costs those individuals something that other law-abiding citizens didn't have to pay. Economists call this the higher-order public goods problem. Rewards and punishments that enforce good behavior are themselves forms of good behavior that are vulnerable to subversion from within.

Eldakar and Wilson first began thinking about selfish punishment on the basis of a study on humans, which indeed showed that the individuals most likely to cheat were also most likely to punish other cheaters. Similar examples appear to exist in non-human species, including worker bees that prevent other workers from laying eggs while laying a few of their own.

Is selfish punishment really so hypocritical in moral terms? According to Eldakar and Wilson, it can be looked at another way - as a division of labor. Altruists ‘pay’ the selfish punishers by allowing themselves to be exploited, while the selfish punishers return the favor with their second-order altruism. “That way, no one needs to pay the double cost required of an altruist who also punishes others,” says Eldakar. “If so, then the best groups might be those that include a few devils along with the angels.”

Adapted from materials provided by Binghamton University.


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