Jay Rosen, a media scholar at New York University, has been arguing for months that “many things Trump does are best explained by Narcissistic Personality Disorder,” and that journalists should start saying so. In March, the Times published a letter by the psychiatrists Robert Jay Lifton and Judith L. Herman, who stated that Trump’s “repeated failure to distinguish between reality and fantasy, and his outbursts of rage when his fantasies are contradicted” suggest that, “faced with crisis, President Trump will lack the judgment to respond rationally.”
.. . Philip Zimbardo, who is best known for his Stanford Prison Experiment, and his co-author, Rosemary Sword, propose that Trump is an “extreme present hedonist.” He may also be a sociopath, a malignant narcissist, borderline, on the bipolar spectrum, a hypomanic, suffering from delusional disorder, or cognitively impaired.
.. Lyndon Johnson was bipolar, and John F. Kennedy and Bill Clinton might have been characterized as “extreme present hedonists,” narcissists, and hypomanics. Richard Nixon was, in addition to his narcissism, a sociopath who suffered from delusions, and Ronald Reagan’s noticeable cognitive decline began no later than his second term.
.. Alexander Esenin-Volpin, one of the founders of the Soviet dissident movement, receive his medical documents, dating back to his hospitalizations decades earlier. His diagnosis of mental illness was based explicitly on his expressed belief that protest could overturn the Soviet regime. Esenin-Volpin laughed with delight when he read the document. It was funny. It was also accurate: the idea that the protest of a few intellectuals could bring down the Soviet regime was insane. Esenin-Volpin, in fact, struggled with mental-health issues throughout his life. He was also a visionary.
.. at the same time, they are analyzing what we all see: the President’s persistent, blatant lies (there is some disagreement among contributors on whether he knows he is lying or is, in fact, delusional); his contradictory statements; his inability to hold a thought; his aggression; his lack of empathy. None of this is secret, special knowledge—it is all known to the people who voted for him. We might ask what’s wrong with them rather than what’s wrong with him.
.. the election reflects “a woundedness at the core of the American group Self,” with Trump offering protection from further injury and even a cure for the wound. The conversation turns, as it must, from diagnosing the President to diagnosing the people who voted for him. That has the effect of making Trump appear normal—in the sense that, psychologically, he is offering his voters what they want and need.
Where microaggressions really come from: A sociological account
.. We’re beginning a second transition of moral cultures. The first major transition happened in the 18th and 19th centuries when most Western societies moved away from cultures of honor (where people must earn honor and must therefore avenge insults on their own) to cultures of dignity in which people are assumed to have dignity and don’t need to earn it. They foreswear violence, turn to courts or administrative bodies to respond to major transgressions, and for minor transgressions they either ignore them or attempt to resolve them by social means. There’s no more dueling.
.. Campbell and Manning describe how this culture of dignity is now giving way to a new culture of victimhood in which people are encouraged to respond to even the slightest unintentional offense, as in an honor culture. But they must not obtain redress on their own; they must appeal for help to powerful others or administrative bodies, to whom they must make the case that they have been victimized. It is the very presence of such administrative bodies, within a culture that is highly egalitarian and diverse (i.e., many college campuses) that gives rise to intense efforts to identify oneself as a fragile and aggrieved victim.
.. The key idea is that the new moral culture of victimhood fosters “moral dependence” and an atrophying of the ability to handle small interpersonal matters on one’s own. At the same time that it weakens individuals, it creates a society of constant and intense moral conflict as people compete for status as victims or as defenders of victims.
.. We argue that the social conditions that promote complaints of oppression and victimization overlap with those that promote case-building attempts to attract third parties. When such social conditions are all present in high degrees, the result is a culture of victimhood in which individuals and groups display high sensitivity to slight, have a tendency to handle conflicts through complaints to third parties, and seek to cultivate an image of being victims who deserve assistance. [See DeScioli & Kurzban for more on the urgency of appealing to third parties] We contrast the culture of victimhood with cultures of honor and cultures of dignity.[p.695]
.. Indeed, the core of much modern activism, from protest rallies to leaflet campaigns to publicizing offenses on websites, appears to be concerned with rallying enough public support to convince authorities to act. [p.698]
.. A second notable feature of microaggression websites is that they do not merely call attention to a single offense, but seek to document a series of offenses that, taken together, are more severe than any individual incident. As the term “micro” implies, the slights and insults are acts that many would consider to be only minor offenses and that others might not deem offensive at all. As noted on the Oberlin Microaggressions site, for example, its purpose is to show that acts of “racist, heterosexist/ homophobic, anti-Semitic, classist, ableists, sexist/cissexist speech etc.” are “not simply isolated incidents, but rather part of structural inequalities” (Oberlin Microaggressions 2013). These sites hope to mobilize and sustain support for a moral crusade against such injustice by showing that the injustices are more severe than observers might realize.
.. Rather, such forms as microaggression complaints and protest demonstrations appear to flourish among the relatively educated and affluent populations of American colleges and universities
.. Microaggression complaints are largely about changes in stratification. They document actions said to increase the level of inequality in a social relationship – actions Black refers to as “overstratification.” Overstratification offenses occur whenever anyone rises above or falls below others in status. [Therefore…] a morality that privileges equality and condemns oppression is most likely to arise precisely in settings that already have relatively high degrees of equality
.. [In other words, as progress is made toward a more equal and humane society, it takes a smaller and smaller offense to trigger a high level of outrage. The goalposts shift, allowing participants to maintain a constant level of anger and constant level of perceived victimization.]
.. It is in egalitarian and diverse settings – such as at modern American universities – that equality and diversity are most valued, and it is in these settings that perceived offenses against these values are most deviant. [p.707]. [Again, the paradox: places that make the most progress toward equality and diversity can expect to have the “lowest bar” for what counts as an offense against equality and inclusivity. Some colleges have lowered the bar so far that an innocent question, motivated by curiosity, such as “where are you from” is now branded as an act of aggression.]
.. Honor is a kind of status attached to physical bravery and the unwillingness to be dominated by anyone. Honor in this sense is a status that depends on the evaluations of others, and members of honor societies are expected to display their bravery by engaging in violent retaliation against those who offend them (Cooney 1998:108–109; Leung and Cohen 2011). Accordingly, those who engage in such violence often say that the opinions of others left them no choice at all…. In honor cultures, it is one’s reputation that makes one honorable or not, and one must respond aggressively to insults, aggressions, and challenges or lose honor. Not to fight back is itself a kind of moral failing, such that “in honor cultures, people are shunned or criticized not for exacting vengeance but for failing to do so”
.. Honorable people must guard their reputations, so they are highly sensitive to insult, often responding aggressively to what might seem to outsiders as minor slights (Cohen et al. 1996; Cooney 1998:115–119; Leung and Cohen 2011)… Cultures of honor tend to arise in places where legal authority is weak or nonexistent and where a reputation for toughness is perhaps the only effective deterrent against predation or attack
.. The prevailing culture in the modern West is one whose moral code is nearly the exact opposite of that of an honor culture. Rather than honor, a status based primarily on public opinion, people are said to have dignity, a kind of inherent worth that cannot be alienated by others
.. Insults might provoke offense, but they no longer have the same importance as a way of establishing or destroying a reputation for bravery. It is even commendable to have “thick skin” that allows one to shrug off slights and even serious insults, and in a dignity-based society parents might teach children some version of “sticks and stones may break my bones, but words will never hurt me” – an idea that would be alien in a culture of honor (Leung and Cohen 2011:509). People are to avoid insulting others, too, whether intentionally or not, and in general an ethic of self-restraint prevails.
.. Unlike the honorable, the dignified approve of appeals to third parties and condemn those who “take the law into their own hands.” For offenses like theft, assault, or breach of contract, people in a dignity culture will use law without shame. But in keeping with their ethic of restraint and toleration, it is not necessarily their first resort, and they might condemn many uses of the authorities as frivolous. People might even be expected to tolerate serious but accidental personal injuries…. The ideal in dignity cultures is thus to use the courts as quickly, quietly, and rarely as possible.
.. Public complaints that advertise or even exaggerate one’s own victimization and need for sympathy would be anathema to a person of honor – tantamount to showing that one had no honor at all. Members of a dignity culture, on the other hand, would see no shame in appealing to third parties, but they would not approve of such appeals for minor and merely verbal offenses. Instead they would likely counsel either confronting the offender directly to discuss the issue, or better yet, ignoring the remarks altogether.
.. But insofar as they share a social environment, the same conditions that lead the aggrieved to use a tactic against their adversaries encourage their adversaries to use that tactic as well. For instance, hate crime hoaxes do not all come from the left. [gives examples] … Naturally, whenever victimhood (or honor, or anything else) confers status, all sorts of people will want to claim it.
.. Ley notes, the response of those labeled as oppressors is frequently to “assert that they are a victim as well.” Thus, “men criticized as sexist for challenging radical feminism defend themselves as victims of reverse sexism, [and] people criticized as being unsympathetic proclaim their own history of victimization.”[p.715] [In this way, victimhood culture causes a downward spiral of competitive victimhood.
.. What we are seeing in these controversies is the clash between dignity and victimhood, much as in earlier times there was a clash between honor and dignity…. At universities and many other environments within modern America and, increasingly, other Western nations, the clash between dignity and victimhood engenders a similar kind of moral confusion
.. Add to this mix modern communication technologies that make it easy to publicize grievances, and the result, as we have seen, is the rise of a victimhood culture.
James Mattis: No Better Friend, No Worse Enemy
This overwhelming support goes beyond enthusiasm for his record of military competence. His sometimes shocking public statements and quiet triumphs point to both an extraordinary level of compassion and the capacity for ferocious lethality.
.. Mattis chose a path in life that has brought him repeatedly into mortal combat with the most barbaric evil of our time, Islamist terrorism. Yet he continues to defeat it with insight, humor, fighting courage, and fierce compassion not only for his fellow Marines who volunteer to follow him through hell’s front door but also for the innocent victims of war. He encouraged his beloved Marines in Iraq with this advice: “Be polite. Be professional. But have a plan to kill everyone you meet.”
.. Robert H. Scales, a retired United States Army major general, described him as “one of the most urbane and polished men I have known.” Mattis’s personal library of more than 7,000 books — including many obscure, scholarly titles — is as famous as his habit of carrying a personal copy of the Meditations of Marcus Aurelius with him into battle.
.. People perhaps mistake his ferocious aggression for a lack of discipline. Anyone who has served with him will tell you just the opposite: As a field commander, he maintains strict discipline, even sleep discipline, continually striving for “brilliance in the basics.”
.. His competence and level-headedness are so trusted that the president of the United States has given him essentially a free hand to fight America’s wars as he sees fit. Characteristically, in announcing the change of policy toward ISIS from one of “attrition” to “annihilation,”
.. The Art of War, a recently translated treatise dating from the fifth century b.c., by Sun-Tzu, a legendary Chinese general. The emphasis on duality in Sun-Tzu’s philosophy, the yin and yang of war, coincided with Mattis’s deep appreciation for the ebb and flow of the natural world and human interaction. Sun-Tzu’s concept of “winning hearts and minds” was a natural fit for Mattis and would serve him well in the wars to come in the East.
.. This human aftermath of the American military retreat from Vietnam and resulting political instability crowded every available inch of deck space around Mattis. Refugees filled the sweaty hold of the ship, clutching their children and meager possessions and often shaking with fear and trauma. This was Mattis’s first real-world experience of war as a Marine. As the Navy’s ground troops — the first in and often the last out of smaller, Third World conflicts — Marines frequently end up with the responsibility for evacuation of war victims. Compassion is a necessary part of an officer’s training, and Mattis’s was put to the test as he shared overheated sleeping spaces, food, and few toilets, often for days on end, with successive swarms of desperate, frequently ill people who didn’t speak English.
.. A few days before departure, Alice suddenly realizes that as a Marine’s wife, she will move frequently to different parts of the world and will face the constant threat of having officers knocking on her door one day in full dress uniform to deliver the worst possible news. As much as she respects the sacrifices that Marines make, she is not prepared to do the same. She insists that Mattis resign, that he choose her or the Corps — he cannot have both.
.. “Y’know, Dave, the privilege of command is command. You don’t get a bigger tent.”
Read more at: http://www.nationalreview.com/article/450464/james-mattis-no-better-friend-no-worse-enemy?utm_source=Sailthru&utm_medium=email&utm_campaign=20170819%20Weekend%20Jolt&utm_term=Jolt
.. He will never marry. Instead, he will devote himself to his adopted family of Marines.
.. Mattis told Krulak that the young officer who was scheduled to have duty on Christmas Day had a family, and he had decided it was better for the young officer to spend Christmas Day with his family. So he chose to have duty on Christmas Day in his place.
The Missiles of August
In reality, the Cuban missile crisis was the kind of scenario many of us feared could follow the election of Donald Trump: An inexperienced president gets elected on promises of toughness and flagrant lies, makes a series of bad decisions that provoke escalation from our foes, at which point political considerations make him feel he can’t back down, and suddenly we’re staring at nuclear war.
.. That’s basically the sequence of events that gave us the Cuban crisis, as Ben Schwarz pointed out in a revisionist Atlantic essay in 2013. Kennedy was elected after attacking Richard Nixon over a supposed “missile gap” with Russia that did not exist. He proceeded to fulfill his promise to Make America Tough Again with a series of poorly planned, Mafia-entangled, occasionally ludicrous attempts to unseat Fidel Castro, culminating in the Bay of Pigs disaster. At the same time, he went ahead with a plan to place Jupiter missiles in Turkey, a provocative gesture that made the Soviets suspect that we were looking for opportunities for a nuclear first strike.
.. When Khrushchev responded to this aggression and incompetence with the missiles-to-Cuba scheme, Kennedy decided that while the missiles did not place the United States in greater military danger (a nuke is a nuke whether fired from Havana, Russia or a submarine off the U.S. coast), they created an unacceptable political problem for his presidential credibility. Thus the escalation that followed — the quarantine, the invasion threat, the nuclear brinksmanship.
.. “success” required giving the Russians the strategic concession they had originally sought. The Jupiters were removed as well, but on a delayed timetable to allow the Kennedy White House to deceive about the crisis’ resolution. Meanwhile, American efforts to overthrow Castro diminished, and his regime endures today.
.. The weapons’ purpose is blackmail and self-protection, with no Cold War grand strategy involved. The U.S. military seems more likely to be a restraining force in this crisis than a hawkish one.
.. Meanwhile Trump himself is far more publicly unmastered and privately ignorant than J.F.K. But in fairness, Trump also has confined his real bellicosity to Twitter, without ordering any Kennedy-esque military misadventures or escalations yet.
.. My sense is that he would gladly — nay, eagerly — take a version of the deal that Kennedy ultimately struck: a bargain that looked better publicly for the U.S. than in secret, that allowed him to claim success even if the reality were different.
.. the concessions we would have to make to Pyongyang are unlikely to be kept secret.
.. can see the price of letting a U.S. president save too much face.
.. So it’s more likely that if we avert war, it will be because Trump is fundamentally a bluffer, who will issue threats on Twitter but won’t overrule his advisers if they tell him not to give an order that will leave hundreds of thousands dead.
Unfortunately, the bluster and incompetence will also probably make any deal worse than it otherwise might be.
But that’s the nature of the Trump presidency: You root for the least-bad outcome, knowing that the best one is probably already out of reach.