Posted on 7/07/12 in Philosophy
Reference Address: http://www.ellopos.com/blog/?p=1542
New social forms require new forms of personality, new modes of socialization, new ways of organizing experience. The concept of narcissism provides us not with a ready-made psychological determinism but with a way of understanding the psychological impact of recent social changes—assuming that we bear in mind not only its clinical origins but the continuum between pathology and normality. It provides us, in other words, with a tolerably accurate portrait of the “liberated” personality of our time, with his charm, his pseudo-awareness of his own condition, his promiscuous pansexuality, his fascination with oral sex, his fear of the castrating mother (Mrs. Portnoy), his hypochondria, his protective shallowness, his avoidance of dependence, his inability to mourn, his dread of old age and death.
Narcissism appears realistically to represent the best way of coping with the tensions and anxieties of modern life, and the prevailing social conditions therefore tend to bring out narcissistic traits that are present, in varying degrees, in everyone. These conditions have also transformed the family, which in turn shapes the underlying structure of personality. A society that fears it has no future is not likely to give much attention to the needs of the next generation, and the ever-present sense of historical discontinuity—the blight of our society—falls with particularly devastating effect on the family. The modern parent’s attempt to make children feel loved and wanted does not conceal an underlying coolness—the remoteness of those who have little to pass on to the next generation and who in any case give priority to their own right to self-fulfillment. The combination of emotional detachment with attempts to convince a child of his favored position in the family is a good prescription for a narcissistic personality structure.
Through the intermediary of the family, social patterns reproduce themselves in personality. Social arrangements live on in the individual, buried in the mind below the level of consciousness, even after they have become objectively undesirable and unnecessary—as many of our present arrangements are now widely acknowledged to have become. The perception of the world as a dangerous and forbidding place, though it originates in a realistic awareness of the insecurity of contemporary social life, receives reinforcement from the narcissistic projection of aggressive impulses outward. The belief that society has no future, while it rests on a certain realism about the dangers ahead, also incorporates a narcissistic inability to identify with posterity or to feel oneself part of a historical stream.
The weakening of social ties, which originates in the prevailing state of social warfare, at the same time reflects a narcissistic defense against dependence. A warlike society tends to produce men and women who are at heart antisocial. It should therefore not surprise us to find that although the narcissist conforms to social norms for fear of external retribution, he often thinks of himself as an outlaw and sees others in the same way, “as basically dishonest and unreliable, or only reliable because of external pressures.” “The value systems of narcissistic personalities are generally corruptible,” writes Kernberg, “in contrast to the rigid morality of the obsessive personality.”
The ethic of self-preservation and psychic survival is rooted, then, not merely in objective conditions of economic warfare, rising rates of crime, and social chaos but in the subjective experience of emptiness and isolation. It reflects the conviction—as much a projection of inner anxieties as a perception of the way things are—that envy and exploitation dominate even the most intimate relations. The cult of personal relations, which becomes increasingly intense, as the hope of political solutions recedes, conceals a thoroughgoing disenchantment with personal relations, just as the cult of sensuality implies a repudiation of sensuality in all but its most primitive forms. The ideology of personal growth, superficially optimistic, radiates a profound despair and resignation. It is the faith of those without faith.