I was heartened to see one indication of a protestor that knew of and took seriously the possible role of psychopathy in bringing about the protestors’ grievances.

But, as heartened as I was, I was more dismayed that this was pretty much the only sign I saw of any awareness of ponerology among them.

Well it’s better late than never.

Recently, I came across this video. It is an interview with a very articulate OWS protestor who came to the protests specifically to educate people about ponerology.
 

In the interview, he mentions or alludes to many important topics that I covered in my own writings about psychopathy and ponerology including:

• Some of the traits seen in different varieties of psychopaths and how they differ fundamentally from other human beings
• The profound work described in Political Ponerology by Andrew M. Lobaczewski, Snakes in Suits by Robert Hare and Paul Babiak and The Mask of Sanity by Hervey Cleckley

• How the pathological use pseudologic (which Lobaczewski actually calls paralogisms) and propaganda to attract support from the many people eager to find someone to follow and believe in
• How the pathological can hijack and distort the original purpose of integral political, economic, corporate and religious institutions, creating a culture in which even normal people are influenced so as to act in antisocial ways
• How the cultural obsession with vampires may reflect a certain subtle level of identification of psychopaths in our midst

Different people have very different feelings about Occupy Wall Street and its particular agenda. But regardless of one’s view of the “right vs. left” types of conflicts it raised, the issue of pathological influence in our systems should transcend those differences and interest anyone that cares about responsibility and ethics in our public policy.

This particular interviewee exhibits some possible partisan bias in two ways:

• He focuses on examples of pathological hijacking within the Republican party without mentioning any such corresponding examples in the Democratic or other parties.
• He states, perhaps without ample evidence – although one psychiatrist comes close to backing him up – that George W. Bush is a psychopath.

However, Lobaczewski points out in his work – and hopefully even this protestor knows – that pathological coopting and infiltration can and does happen within many parties and ideologies.

Also, in raising the possibility of concentration camps arising in the United States, he brushes up against the fine line that separates responsible education and conspiracy theory – something that is always a risk when discussing ponerology.

But if you can overlook those couple partisan statements and one perhaps extreme comment, the vast majority of the interview is extremely well-spoken and conveys information that has much backing in the research and should be of deep concern to us all – and especially to activists of all stripes seeking a better world, whether through Occupy Wall Street-type protests or otherwise.

A new study, described in the Vancouver Sun, touches on this interplay between ideology/religion (in this case, specifically religion) and harmful activity.

The study, led by Volkan Topalli, a criminal justice professor at Georgia State University, was published in an article entitled “With God on My Side: The Paradoxical Relationship Between Religious Belief and Criminality Among Hardcore Street Offenders” in the journal Theoretical Criminology.

Topalli and his co-researchers “found that through ‘purposeful distortion or genuine ignorance,’ hardcore criminals often co-opt religious doctrine to justify or further their crimes.”

I like the word “co-opt” as it really captures the smooth, devious way that dangerous people can assume a doctrine of, say, love and compassion, re-process it and then convincingly promote it in a creatively altered form as a rationale for destructiveness.

In interviews, the study’s subjects demonstrated precisely how they had selectively accepted and twisted various religious teachings in order to reconcile them with their criminal behavior.

Topalli points out that this has implications for the role of faith-based programs often provided to prisoners, since some of those prisoners, rather than internalizing the healthy messages embedded within the religious teachings, will instead simply manipulate the material to further support their criminality. This mirrors the way (as I explained here) that psychopaths, treated with traditional therapeutic approaches that may cultivate empathy and compassion in others, may instead simply observe and learn from their therapists and fellow group participants how to become even more skilled manipulators and exploiters. This is why Robert Hare, world expert on psychopathy, has desperately advocated that certain pathological prisoners not be treated in the same groups or with the same methods that are applied with their fellow inmates.

Topalli’s study concluded with a recommendation that faith-based prison programs not be relied upon alone as a primary deterrent to repeat offending.