Dark Triad Personality Characteristics Tied to Weaponized Victimhood

From PsyPost:

New research provides evidence that narcissism, psychopathy, and Machiavellianism — maladaptive personality traits known as the “Dark Triad” — are associated with overt displays of virtue and victimhood. The study suggests that people with dark personalities use these signals of “virtuous victimhood” to deceptively extract resources from others. The findings have been published in the Journal of Personality and Social Psychology.

“Fortune and human imperfection assure that at some point in life everyone will experience suffering, disadvantage, or mistreatment,” wrote the authors of the new study. “When this happens, there will be some who face their burdens in silence, treating it as a private matter they must work out for themselves, and there will others who make a public spectacle of their sufferings, label themselves as victims, and demand compensation for their pain. This latter response is what interests us.”

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How to be a Human Animal, Chapter 28: Morality and What to Do Next?

This is Chapter 28 of my advice to a hypothetical baby. I'm using this website to act out my time-travel fantasy of going back give myself pointers on how to avoid some of Life’s potholes. If I only knew what I now know . . . All of these chapters (soon to be 100) can be found here.

Why do people do the things they do? How can we make sense of all of this talk about what is "moral," and what is "right" and "wrong." These are an extremely difficult topics. As we already discussed, however, we need to beware systematizers who scold you to based on their mono-rules of morality. That was the main take-away from the previous chapter.

In this chapter, I’ll briefly discuss three approaches to morality that don’t rely on such simplistic rules. The first of these thinkers is Aristotle, who still has so very much to offer to us almost 2,500 years after he lived. His view of what it means to be virtuous is a holistic set of skills that requires lifelong practice. What a change of pace from the mono-rules of other philosophers. I’ll quote from Nancy Sherman’s book, Fabric of Character pp. 2 - 6:

As a whole, the Aristotelian virtues comprise just and decent ways of living as a social being. Included will be the generosity of benefactor, the bravery of citizen, the goodwill and attentiveness of friends, the temperance of a non-lascivious life. But human perfection, on this view, ranges further, to excellences whose objects are less clearly the weal and woe of others, such as a healthy sense of humor and a wit that bites without malice or anger. In the common vernacular nowadays, the excellences of character cover a gamut that is more than merely moral. Good character--literally, what pertains to ethics—is thus more robust than a notion of goodwill or benevolence, common to many moral theories. The full constellation will also include the excellence of a divine-like contemplative activity, and the best sort of happiness will find a place for the pursuit of pure leisure, whose aim and purpose has little to do with social improvement or welfare. Human perfection thus pushes outwards at both limits to include both the more earthly and the more divine.

But even when we restrict ourselves to the so-called ‘moral’ virtues (e.g. temperance, generosity, and courage), their ultimate basis is considerably broader than that of many alternative conceptions of moral virtue. Emotions as well as reason ground the moral response, and these emotions include the wide sentiments of altruism as much as particular attachments to specific others. . .  Pursuing the ends of virtue does not begin with making choices, but with recognizing the circumstances relevant to specific ends. In this sense, character is expressed in what one sees as much as what one does. Knowing how to discern the particulars, Aristotle stresses, is a mark of virtue.

It is not possible to be fully good without having practical wisdom , nor practically wise without having excellence of character  . . . Virtuous agents conceive of their well-being as including the well-being of others. It is not simply that they benefit each other, though to do so is both morally appropriate and especially fine. It is that, in addition, they design together a common good. This expands outwards to the polis and to its civic friendships and contracts inwards to the more intimate friendships of one or two. In both cases, the ends of the life become shared, and similarly the resources for promoting it. Horizons are expanded by the point of view of others, arid in the case of intimate relationships, motives are probed, assessed, and redefined.

Aristotle is talking to those of us who live in the real world, recognizing the complexity of the real world and helping us to navigate as best we can. Again, what a change from the mono-rules!  This real-world applicability and appreciation of nuance is something Aristotle has in common with the Stoics, which we discussed in Chapter 21. 

Here’s another approach, this one from modern times. For a long time, I've been almost obsessed that what we think of as moral is, in a real sense, beautiful and what we think of as immoral is ugly. Based on our reactions to situations that are "moral" and "immoral," there is no possible way that these things are not connected. Such an approach also recognizes that morality is not dictated by any static set of commandments or imperatives. Rather, both morality and art are, at least to some extent, in the eye of the beholder.

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CRT Related Censorship and Tribalism Make Inroads into the American Legal System

Detailed article by Aaron Sibarium, writing at Common Sense, the Substack of Bari Weiss.  The title to the article is "The Takeover of America's Legal System: The kids didn't grow out of it." Here are a couple excerpts:

The adversarial legal system—in which both sides of a dispute are represented vigorously by attorneys with a vested interest in winning—is at the heart of the American constitutional order. Since time immemorial, law schools have tried to prepare their students to take part in that system.

Not so much anymore. Now, the politicization and tribalism of campus life have crowded out old-fashioned expectations about justice and neutrality. The imperatives of race, gender and identity are more important to more and more law students than due process, the presumption of innocence, and all the norms and values at the foundation of what we think of as the rule of law.

One more . . .

Trial verdicts that do not jibe with the new politics are seen as signs of an inextricable hate—and an illegitimate legal order. At the Santa Clara University School of Law, administrators emailed students that the acquittal of Kyle Rittenhouse—the 17-year-old who killed two men and wounded another during a riot, in Kenosha, Wisconsin—was “further evidence of the persistent racial injustice and systemic racism within our criminal justice system.” At UC Irvine, the university’s chief diversity officer emailed students that the acquittal “conveys a chilling message: Neither Black lives nor those of their allies’ matter.” (He later apologized for having “appeared to call into question a lawful trial verdict.”)

Professors say it is harder to lecture about cases in which accused rapists are acquitted, or a police officer is found not guilty of abusing his authority. One criminal law professor at a top law school told me he’s even stopped teaching theories of punishment because of how negatively students react to retributivism—the view that punishment is justified because criminals deserve to suffer.

“I got into this job because I liked to play devil’s advocate,” said the tenured professor, who identifies as a liberal. “I can’t do that anymore. I have a family.”

Other law professors—several of whom asked me not to identify their institution, their area of expertise, or even their state of residence—were similarly terrified.

Nadine Strossen, the first woman to head the American Civil Liberties Union and a professor at New York Law School, told me: “I massively self-censor."

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How to Be a Human Animal, Chapter 26: The Magic of Tuna Acceleration and Workspaces

This is Chapter 26 of my advice to a hypothetical baby. And yes, what I'm really doing is acting out the time-travel fantasy of going back give myself some pointers on how to navigate life. If I only knew what I now know . . .  All of these chapters (soon to be 100) can be found here.

You are only 26 days old, but you will someday escape your crib and your room with the same aplomb with which you escaped your mother's womb. And at some point in your adventures as a bipedal ape, you might be lucky enough to see some fish. One thing that I always found amazing is how fast a fish can go from zero to some absurdly fast speed. It turns out that this was explained in Andy Clark's excellent book, Being There: Putting Brain, Body, and World Together Again (1998). I had the opportunity to take four graduate seminars with Andy at Washington University and he excelled at filled our heads with non-stop counter-intuitive observations and explaining them in clear English. Here's how fish can take off like rockets:

The swimming capacities of many fishes, such as dolphins and bluefin tuna, are staggering. These aquatic beings far outperform anything that nautical science has so far produced. Such fish are both mavericks of maneuverability and, it seems, paradoxes of propulsion. It is estimated that the dolphin for example, is simply not strong enough l to propel itself at the speeds it is observed to reach. In attempting to unravel this mystery, two experts in fluid dynamics, the brothers Michael and George Triantafyllou, have been led ro an interesting hypothesis: that the extraordinary swimming efficiency of certain fishes is due to an evolved capacity to exploit and create additional sources of kinetic energy in the watery environment. Such fishes, it seems, exploit aquatic swirls, eddies, and vortices to " rurbocharge" propulsion and aid maneuverability. Such fluid phenomena sometimes occur naturally (e.g., where flowing water hits a rock). But the fish's exploitation of such external aids does not stop there. Instead, the fish actively creates a variety of vortices and pressure gradients (e.g. by flapping its tail) and then uses these to support subsequent speedy, agile behavior. By thus controlling and exploiting local environmental structure, the fish is able to produce fast starts and turns that make our ocean-going vessels look clumsy, ponderous, and laggardly. " Aided by a continuous parade of such vortices," Triantafyllou and Triantafyllou (1995, p. 69) point out," it is even possible for a fish's swimming efficiency to exceed 100 percent." Ships and submarines reap no such benefits: they treat the aquatic environment as an obstacle to be negotiated and do not seek to subvert it to their own ends by monitoring and massaging the fluid dynamics surrounding the hull.

The tale of the tuna reminds us that biological systems profit profoundly from local environmental structure. The environment is not best conceived solely as a problem domain to be negotiated. It is equally, and crucially, a resource to be factored into the solutions. This simple observation has, as we have seen, some far-reaching consequences. First and foremost, we must recognize the brain for what it is. Ours are not the brains of disembodied spirits conveniently glued into ambulant, corporeal shells of flesh and blood. Rather, they are essentially the brains of embodied agents capable of creating and exploiting structure in the world.

This passage brings me to today's advice: Don't just "Do," as Yoda suggests. Prepare your workspace and then "Do" with apparent super powers! Tuna prepare the nearby water by setting up their own currents before tapping into them. Ka-Bang!  Reminds me of the acceleration technique of the cartoon Roadrunner, but tuna acceleration is not fiction.

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