Extrait de Political Ponerology (Achetez ici, maintenant disponible en français)
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(...) Schizoid characters aim to impose their own conceptual world upon other people or social groups, using relatively controlled pathological egotism and the exceptional tenacity derived from their persistent nature. They are thus eventually able to overpower another individual’s personality, which causes the latter’s behavior to turn desperately illogical. They may also exert a similar influence upon the group of people they have joined. They are psychological loners who feel better in some human organization, wherein they become zealots for some ideology, religious bigots, materialists, or adherents of an ideology with satanic features. If their activities consist of direct contact on a small social scale, their acquaintances easily perceive them to be eccentric, which limits their ponerogenic role. However, if they manage to hide their own personality behind the written word, their influence may poison the minds of society in a wide scale and for a long time.
The conviction that Karl Marx is the best example of this is correct as he was the best-known figure of that kind. Frostig, a psychiatrist of the old school, included Engels and others into a category he called “bearded schizoidal fanatics”. The famous utterances attributed to Zionist wise men at the turn of the century start with a schizoidal declaration. The nineteenth century, especially its latter half, appears to have been a time of exceptional activity on the part of schizoidal individuals, often but not always of Jewish descent. After all we have to remember that 97 % of all Jews do not manifest this anomaly, and that it also appears among all European nations, albeit to a markedly lesser extent. Our inheritance from this period includes world-images, scientific traditions, and legal concepts flavored with the shoddy ingredients of a schizoidal apprehension of reality.
Humanists are prepared to understand that era and its legacy within categories characterizing their own traditions. They search for societal, ideational, and moral causes for known phenomena. Such an explanation, however, can never constitute the whole truth, since it ignores the biological factors which participated in the genesis of the phenomena. Schizoidia is the most frequent factor, albeit not the only one.
In spite of the fact that the writings of schizoidal authors contain the above described deficiency, or even an openly formulated schizoidal declaration which constitutes sufficient warning to specialists, the average reader accepts them not as a view of reality warped by this anomaly, but rather as an idea to which he should assume an attitude based on his convictions and his reason. That is the first mistake. The oversimplified pattern, devoid of psychological color and based on easily available data, exerts an intense influence upon individuals who are insufficiently critical, frequently frustrated as result of downward social adjustment, culturally neglected, or characterized by some psychological deficiencies. Others are provoked to criticism based on their healthy common sense, also they fail to grasp this essential cause of the error.
Societal interpretation of such activities is broken down into the main trifurcations, engendering divisiveness and conflict. The first branch is the path of aversion, based on rejection of the contents of the work due to personal motivations, differing convictions, or moral revulsion. This already contains the component of a moralizing interpretation of pathological phenomena.
We can distinguish two distinctly different apperception types among those persons who accept the contents of such works: the critically-corrective and the pathological. People whose feel for psychological reality is normal tend to incorporate chiefly the more valuable elements of the work. They trivialize the obvious errors and complement the schizoid deficiencies by means of their own richer world-view. This gives rise to a more sensible, measured, and thus creative interpretation, but is not free from the influence of the error frequently adduced above.
Pathological acceptance is manifested by individuals with diversiform deviations, whether inherited or acquired, as well as by many people bearing personality malformations or who have been injured by social injustice. That explains why this scope is wider than the circle drawn by direct action of pathological factors. This apperception often brutalizes the authors’ concepts and leads to acceptance of forceful methods and revolutionary means.
The passage of time and bitter experiences has unfortunately not prevented this characteristic misunderstanding born of schizoid nineteenth-century creativity, with Marx’s works at the fore, from affecting people and depriving them of their common sense.
If only for purposes of the above-mentioned psychological experiment, let us develop awareness of this pathological factor by searching the works of K. Marx for several statements with these characteristic deficits. When conducted by several people with varied world-views, this experiment will show how a clear picture of reality thereupon returns, and it becomes easier to find a common language. Schizoidia has thus played an essential role as one of the factors in the genesis of the evil threatening our contemporary world. Practicing psychotherapy upon the world will therefore demand that the results of such evil be eliminated as skillfully as possible. The first researchers attracted by the idea of objectively understanding this phenomenon initially failed to perceive the role of characteropathic personalities in the genesis of pathocracy. However, when we attempt to reconstruct the early phase of said genesis, we must acknowledge that characteropaths played a significant role in this process. We already know from the preceding chapter how their defective experiential and thought patterns take hold in human minds, insidiously destroying their way of reasoning and their ability to utilize their healthy common sense. This role has also proved essential because their activities as fanatical leaders or spellbinders in various ideologies open the door to psychopathic individuals and the view of the world they want to impose.
In the ponerogenic process of the pathocratic phenomenon, characteropathic individuals adopt ideologies created by doctrinaire, often schizoidal people, recast them into an active propaganda form, and disseminate it with pathological egotism and paranoid intolerance for any philosophies which may differ from their own. They also inspire further transformation of this ideology into its pathological counterpart. Something which had a doctrinaire character and circulated in numerically limited groups is now activated at societal level, thanks to their spellbinding possibilities.
It also appears that this process tends to intensify with time; initial activities are undertaken by persons with milder characteropathic features, who are easily able to hide their aberrations from others. Paranoid individuals thereupon become principally active. Toward the end of the process, an individual with frontal characteropathy and the highest degree of pathological egotism can easily take over leadership.
As long as the characteropathic individuals play a dominant role within a social movement affected by the ponerogenic process, the ideology, whether doctrinaire from the outset or later vulgarized and further-more perverted by these latter people, continues to keep and maintain its content link with the prototype. The ideology continuously affects the movement’s activities and remains an essential justifying motivation for many. In this phase, such a union therefore does not move in the direction of mass scale crime.
To a certain extent, one could justifiably define such a movement or union by the name derived from its original ideology.
In the meantime, however, the carriers of other (mainly hereditary) pathological factors become engaged in this already sick social movement. They accomplish the work of final transformation of the contents of such a union in such a way that it becomes a pathological caricature of its original contents and ideology. This is affected under the ever-growing influence of psychopathic personalities, thanks to the inspiration of essential psychopathy. Such leadership eventually engenders a wholesale showdown: the adherents of the original ideology are shunted aside or terminated. This group includes many characteropaths, especially of the lesser and paranoidal varieties. Ideological motivations and the double talk they create thereupon serve to hide the actual new contents of the phenomenon. From this time on, using the ideological denomination of the movement in order to understand its essence becomes a keystone of mistakes.
Psychopathic individuals generally stay away from social organizations characterized by reason and ethical discipline. After all, these were created by that other world of normal people so foreign to them. They therefore hold various social ideologies in contempt, at the same time discerning all their actual failings. However, once the process of poneric transformation of some human union into its yet-undefined cartoon counterpart has begun and advanced sufficiently, they perceive this fact with almost infallible sensitivity: a circle has been created wherein they can hide their failings and psychological differentness, find their own “modus vivendi”, and maybe even realize their youthful Utopian dream. They thereupon begin infiltrating the rank and file of such a movement; pretending to be sincere adherents poses them no difficulty, since it is second nature for them to play a role and hide behind the mask of normal people.
Psychopaths’ interest in such movements does not result exclusively from their egoism and lack of moral scruples. These people have in fact been hurt by nature and society. An ideology liberating a social class or a nation from injustice may thus seem to them to be friendly; unfortunately it also gives rise to unrealistic hopes that they themselves will be liberated as well. The pathological motivations which appeared in the union when it was affected by the ponerogenic process strike them as familiar and hope-inspiring. They therefore insinuate themselves into a movement preaching revolution and war with that unfair world so foreign to them.
They initially perform subordinate functions in such a movement and execute the leaders’ orders, especially whenever something needs to be done which inspires revulsion in others. Their evident zealotry and cynicism gives rise to criticism on the part of the union’s more reasonable members, but it also earns the respect of some its revolutionaries. They thus find protection among those people who earlier played a role in the movement’s ponerization, and repay the favor with complements or by making things easier for them. Thus they climb up the organizational ladder, gain influence, and almost involuntarily bend the contents of the entire group to their own way of experiencing reality and to the goals derived from their deviant nature. A mysterious disease is already raging inside the union. The adherents of the original ideology feel ever more constricted by powers they do not understand; they start fighting with demons and making mistakes.
If such a movement is to triumph by revolutionary means and in the name of freedom, the welfare of the people, and social justice, this can only bring about further transformation of a governmental system thus created into a macrosocial pathological phenomenon. Within this system, the common man is blamed for not having been born a psychopath, and is considered good for nothing except hard work, fighting and dying to protect a system of government he can neither sufficiently comprehend nor ever consider to be his own.
An ever-strengthening network of psychopathic and related individuals gradually starts to dominate, overshadowing the others. Characteropathic individuals who played an essential role in ponerizing the movement and preparing for revolution, are also eliminated. Adherents of the revolutionary ideology are unscrupulously “pushed into a counter-revolutionary position”. They are now condemned for “moral” reasons in the name of new criteria whose para-moralistic essence they are not in a position to comprehend. Violent negative selection of the original group now ensues. The inspirational role of essential psychopathy is now also consolidated; it remains characteristic for the entire future of this macro-social pathological phenomenon.
The pathological block of the revolutionary movement remains a minority in spite of these transformations, a fact which cannot be changed by propaganda pronouncements about the moral majority adhering to the more glorious version of the ideology. The rejected majority and the very forces which naively created such power start mobilizing against the block. Ruthless confrontation with these forces becomes the only way to safeguard the long-term survival of the pathological authority. We must thus consider the bloody triumph of a pathological minority over the movement’s majority to be a transitional phase during which the new contents of the phenomenon coagulate. The entire life of a society thus affected becomes subordinated to deviant thought-criteria and permeated by their specific experiential mode, especially the one described in the section on essential psychopathy. At this point, using the name of the original ideology to designate this phenomenon is meaningless and becomes an error rendering its comprehension more difficult.
I shall accept the denomination of pathocracy for a system of government thus created, wherein a small pathological minority takes control over a society of normal people. The name thus selected above all underscores the basic quality of the macrosocial psychopathological phenomenon, which differentiates it from the many possible social systems dominated by normal people’s structure, custom, and law. (...)