Indeed, Jackass, a very nice name, like yours and mine,
Indeed, K 9!Terrorists, serial killers, and mass murderers can be phenomenologically described as narcissists in a constant state of deficient narcissistic supply. The "grandiosity gap" - the painful and narcissistically injurious gap between their grandiose fantasies and their dreary and humiliating reality - becomes emotionally insupportable. They decompensate and act out. They bring "down to their level" (by destroying it) the object of their pathological envy, the cause of their seething frustration, the symbol of their dull achievements, always incommensurate with their inflated self-image. They seek omnipotence through murder, control (not least self control) through violence, prestige, fame and celebrity by defying figures of authorities, challenging them, and humbling them. Unbeknownst to them, they seek self punishment. They are at heart suicidal. They aim to cast themselves as victims by forcing others to punish them. This is called "projective identification". They attribute evil and corruption to their enemies and foes. These forms of paranoia are called projection and splitting. These are all primitive, infantile, and often persecutory, defence mechanisms. When coupled with narcissism - the inability to empathize, the exploitativeness, the sense of entitlement, the rages, the dehumanization and devaluation of others - this mindset yields abysmal contempt for the narcissist's victims. The overriding emotion of terrorists and serial killers, the amalgam and culmination of their tortured psyche - is deep seated disdain for everything human, the flip side of envy. It is cognitive dissonance gone amok. On the one hand the terrorist, or serial killer derides as "false", "meaningless", "dangerous", and "corrupt" common values, institutions, human intercourse, and society. On the other hand, he devotes his entire life (and often risks it) to the elimination and pulverization of these "insignificant" entities. To justify this apparent contradiction, the mass murderer casts himself as an altruistic savior of a group of people "endangered" by his foes. He is always self-appointed and self-proclaimed, rarely elected. The serial killer and the mass murderer rationalize and intellectualize their murders by purporting to "liberate" or "deliver" the victims from a fate worse than death. The global reach, the secrecy, the impotence, and growing panic of his victims, of the public, and of his pursuers, the damage he wreaks - all serve as external ego functions. The terrorist cut pasted and serial killer regulate their sense of self esteem and self worth by feeding slavishly on the reactions to their heinous deeds. Their cosmic significance is daily sustained by newspaper headlines, ever increasing bounties, admiring copycats, successful acts of blackmail, the strength and size of their opponents, and the devastation of human life and property. Appeasement works only to aggravate their drives and strengthen their appetites by emboldening them and by raising the threshold of excitation and "narcissistic supply". Terrorists and killers are addicted to this drug of being acknowledged and reflected. They derive their sense of existence, parasitically, from the reactions of their (often captive) audience.Erich Fromm suggested that both Hitler and Stalin were narcissistic mass murderers. Hitler and Nazism are often portrayed as an apocalyptic and seismic break with European history. Yet the truth is that they were the culmination and reification of European history in the 19th century. Europe's annals of colonialism have prepared it for the range of phenomena associated with the Nazi regime - from industrial murder to racial theories, from slave labour to the forcible annexation of territory.Germany was a colonial power no different to murderous Belgium or Britain. What set it apart is that it directed its colonial attentions at the heartland of Europe - rather than at Africa or Asia. Both World Wars were colonial wars fought on European soil. Moreover, Nazi Germany innovated by applying prevailing racial theories (usually reserved to non-whites) to the white race itself. It started with the Jews - a non-controversial proposition - but then expanded them to include "east European" whites, such as the Poles and the Russians. Germany was not alone in its malignant nationalism. The far right in France was as pernicious. Nazism - and Fascism - were world ideologies, adopted enthusiastically in places as diverse as Iraq, Egypt, Norway, Latin America, and Britain. At the end of the 1930's, liberal capitalism, communism, and fascism (and its mutations) were locked in mortal battle of ideologies. Hitler's mistake was to delusionally believe in the affinity between capitalism and Nazism - an affinity enhanced, to his mind, by Germany's corporatism and by the existence of a common enemy: global communism.Colonialism always had discernible religious overtones and often collaborated with missionary religion. "The White Man's burden" of civilizing the "savages" was widely perceived as ordained by God. The church was the extension of the colonial power's army and trading companies. It is no wonder that Hitler's lebensraum colonial movement - Nazism - possessed all the hallmarks of an institutional religion: priesthood, rites, rituals, temples, worship, catechism, mythology. Hitler was this religion's ascetic saint. He monastically denied himself earthly pleasures (or so he claimed) in order to be able to dedicate himself fully to his calling. Hitler was a monstrously inverted Jesus, sacrificing his life and denying himself so that (Aryan) humanity should benefit. By surpassing and suppressing his humanity, Hitler became a distorted version of Nietzsche's "superman".But being a-human or super-human also means being a-sexual and a-moral. In this restricted sense, Hitler was a post-modernist and a moral relativist. He projected to the masses an androgynous figure and enhanced it by fostering the adoration of nudity and all things "natural". But what Nazism referred to as "nature" was not natural at all. It was an aesthetic of decadence and evil (though it was not perceived this way by the Nazis), carefully orchestrated, and artificial. Nazism was about reproduced copies, not about originals. It was about the manipulation of symbols - not about veritable atavism.In short: Nazism was about theatre, not about life. To enjoy the spectacle (and be subsumed by it), Nazism demanded the suspension of judgment, depersonalization, and de-realization. Catharsis was tantamount, in Nazi dramaturgy, to self-annulment. Nazism was nihilistic not only operationally, or ideologically. Its very language and narratives were nihilistic. Nazism was conspicuous nihilism - and Hitler served as a role model, annihilating Hitler the Man, only to re-appear as Hitler the stychia.What was the role of the Jews in all this? Nazism posed as a rebellion against the "old ways" - against the hegemonic culture, the upper classes, the established religions, the superpowers, the European order. The Nazis borrowed the Leninist vocabulary and assimilated it effectively. Hitler and the Nazis were an adolescent movement, a reaction to narcissistic injuries inflicted upon a narcissistic (and rather psychopathic) toddler nation-state. Hitler himself was a malignant narcissist, as Fromm correctly noted. The Jews constituted a perfect, easily identifiable, reification of all that was "wrong" with Europe. They were an old nation, they were eerily disembodied (without a territory), they were cosmopolitan, they were part of the establishment, they were "decadent", they were hated on religious and socio-economic grounds (see Goldhagen's "Hitler's Willing Executioners"), they were different, they were narcissistic (felt and acted as morally superior), they were everywhere, they were defenseless, they were credulous, they were adaptable (and thus could be co-opted to collaborate in their own destruction). They were the perfect hated father figure and parricide was in fashion.This is precisely the source of the fascination with Hitler. He was an inverted human. His unconscious was his conscious. He acted out our most repressed drives, fantasies, and wishes. He provides us with a glimpse of the horrors that lie beneath the veneer, the barbarians at our personal gates, and what it was like before we invented civilization. Hitler forced us all through a time warp and many did not emerge. He was not the devil. He was one of us. He was what Arendt aptly called the banality of evil. Just an ordinary, mentally disturbed, failure, a member of a mentally disturbed and failing nation, who lived through disturbed and failing times. He was the perfect mirror, a channel, a voice, and the very depth of our souls.
It is said that Sisyphus, being near to death, rashly wanted to test his wife's love. He ordered her to cast his unburied body into the middle of the public square. Sisyphus woke up in the underworld. And there, annoyed by an obedience so contrary to human love, he obtained from Pluto permission to return to earth in order to chastise his wife. But when he had seen again the face of this world, enjoyed water and sun, warm stones and the sea, he no longer wanted to go back to the infernal darkness. Recall, signs of anger, warnings were to no avail. Many years he lived facing the curve of the gulf, the sparkling see, and the smiles of the earth. A decree of the gods was necessary. Mercury came and seized the impudent man by the collar and, snatching him from his joys, led him forcibly back to the underworld, where his rock was ready for him.You have already grasped that Sisyphus is the absurd hero. He is, as much through his passion as through his torture. His scorn of the gods, his hatred of death, and his passion for life won him that unspeakable penalty in which the whole being is exerted towards accomplishing nothing. That is the price that must be paid for the passions of this earth.. Nothing is told us about Sisyphus in the underworld. Myths are made for the imagination to breathe life into them. As for this myth, one sees merely the whole effort of a body straining to raise a large stone, to roll it and push it up a slope a hundred times over; one sees the face screwed up, the cheek tight against the stone, the shoulder bracing the clay-covered mass, the foot wedging it, the fresh start with arms outstretched, the wholly human security of two earth-clotted hands. At the very end of his long effort measured by skyless space and time without depth, the purpose is achieved. Then Sisyphus watches the stone rush down in a few moments toward that lower world whence he will have to push it up again toward the summit. He goes back down to the plain. It is during that return, that pause, that Sisyphus interests me. A face that toils so close to stones is already stone itself! I see that man going back down with a heavy yet measured step towards the torment to which he will never know the end. That hour like a breathing-space which returns as surely as his suffering, that is the hour of consciousness. At each of those moments when he leaves the heights and gradually sinks towards the lairs of the gods, he is superior to his fate. He is stronger than his rock. If this myth is tragic, that is because its hero is conscious. Where would his torture be, indeed, if at every step the hope of succeeding upheld him? The workman of today works every day of his life at the same tasks, and his fate is no less absurd. But is tragic only at the rare moments when it becomes conscious. Sisyphus, proletarian of the gods, powerless and rebellious, knows the whole extent of his wretched condition: it is of what he thinks of during his descent. The lucidity that was to constitute his torture at the same time crowns his victory. There is no fate that cannot be surmounted by scorn.
Camus develops the idea of the "absurd man", the man who is periodically conscious of the ultimate futility of life. The lingering memory of this realization forms a basis for perception without the unjustified infusion of meaning. Camus presents Sisyphus's ceaseless and pointless toil as a metaphor for modern lives spent working at futile jobs in factories and offices. "The workman of today works every day in his life at the same tasks, and this fate is no less absurd. But it is tragic only at the rare moments when it becomes conscious."