Monday, April 9, 2018

Interlude - One Time




Junot Díaz, “The Silence: The Legacy of Chidhood Trauma”


This is a remarkable piece.
…That violación. Not enough pages in the world to describe what it did to me. The whole planet could be my inkstand and it still wouldn’t be enough. That shit cracked the planet of me in half, threw me completely out of orbit, into the lightless regions of space where life is not possible. I can say, truly, que casi me destruyó. Not only the rapes but all the sequelae: the agony, the bitterness, the self-recrimination, the asco, the desperate need to keep it hidden and silent. It fucked up my childhood. It fucked up my adolescence. It fucked up my whole life. More than being Dominican, more than being an immigrant, more, even, than being of African descent, my rape defined me. I spent more energy running from it than I did living. I was confused about why I didn’t fight, why I had an erection while I was being raped, what I did to deserve it. And always I was afraid—afraid that the rape had “ruined” me; afraid that I would be “found out”; afraid afraid afraid. “Real” Dominican men, after all, aren’t raped. And if I wasn’t a “real” Dominican man I wasn’t anything. The rape excluded me from manhood, from love, from everything.

The kid before—hard to remember. Trauma is a time traveller, an ouroboros that reaches back and devours everything that came before. Only fragments remain. I remember loving codes and Encyclopedia Brown and pastelones and walking long distances in an effort to learn what lay beyond my N.J. neighborhood. At night I had the most vivid dreams, often about “Star Wars” and about my life back in the Dominican Republic, in Azua, my very own Tatooine. Was just getting to know this new English-speaking me, was just becoming his friend—and then he was gone.

No more spaceship dreams, no more Azua, no more me. Only an abiding sense of wrongness and the unbearable recollection of being violently penetrated.



…I had trouble at home. I had trouble at school. I had mood swings like you wouldn’t believe. Since I’d never told anyone what had happened my family assumed that was just who I was—un maldito loco. …

Friday, April 6, 2018

This ad is appalling.




Every time I see it I imagine someone from a culture in which old people are treated with respect and dignity watching this neoliberal nightmare.

Karen Horney, Philip Greven, and the childhood roots of authoritarianism and resistance


This post officially kicks off my series on authoritarianism. It begins to respond to several psychological and psycho-social questions: What causes aggression-authoritarianism in individuals? What accounts for the growth of authoritarian movements? How can we best resist them in the present and prevent their rise in the future?

Horney, Freud, and the childhood roots of authoritarianism

In previous posts, I discussed Donald Trump as a case study of Horney’s aggressive neurotic type. As I’ve noted, both Horney and her colleague Erich Fromm – whose account of authoritarianism I’ll discuss in an upcoming series of posts – were trained in the Freudian tradition. While both developed their theories in the course of working with clients and with anthropologists, sociologists, and political theorists, Horney in a sense stayed truer to her Freudian origins in retaining a focus on childhood.

This apparent similarity is misleading, though. Freud’s arguments, as Horney discussed in depth in her critical New Ways in Psychoanalysis (1939), in fact revolved around alleged instincts and stages of development common to all (presumptively male) humans; childhood experiences largely derived from the conflict between these drives and the pressures of socialization. In contrast, Horney believed Freud’s claims about innate drives lacked evidentiary support. She contended that the only innate human drive was toward healthy development. So, in her view, childhood experience fundamentally mattered, as it could either provide the conditions and support for this healthy growth or thwart it, leading to long-term psychological problems.

The fundamental difference between these two frameworks led Horney and Freud to have profoundly different views regarding individual mental health, the psychological roots of political and moral development, and the causes of fascism. Freud viewed the rise of Nazism as the inevitable resurgence of aggressive, violent, destructive instinctual drives which “civilization” could never truly suppress or contain.1 Horney, in sharp contrast, traced aggressive-authoritarian tendencies and movements not to ancient and immutable instinctive drives but to concrete conditions in childhood that prevent healthy psychological development.

Understanding these conditions is essential to understanding contemporary rightwing movements and their leaders, as can be seen in a recent article by Rebecca Solnit - “The Loneliness of Donald Trump: On the Corrosive Privilege of the Most Mocked Man in the World.” Solnit’s otherwise brilliant and insightful piece2 unfortunately falls into standard assumptions about Trump’s character. Here’s her description of Trump’s maturation:
Once upon a time, a child was born into wealth and wanted for nothing, but he was possessed by bottomless, endless, grating, grasping wanting, and wanted more, and got it, and more after that, and always more. He was a pair of ragged orange claws upon the ocean floor, forever scuttling, pinching, reaching for more, a carrion crab, a lobster and a boiling lobster pot in one, a termite, a tyrant over his own little empires. He got a boost at the beginning from the wealth handed him and then moved among grifters and mobsters who cut him slack as long as he was useful, or maybe there’s slack in arenas where people live by personal loyalty until they betray, and not by rules, and certainly not by the law or the book. So for seven decades, he fed his appetites and exercised his license to lie, cheat, steal, and stiff working people of their wages, made messes, left them behind, grabbed more baubles, and left them in ruin.
Here, Trump’s “bottomless, endless, grating, grasping” greed – presented, unfortunately, with animal imagery – is an unexplained inborn quality, as are his ruthlessness and dishonesty, his destructiveness and irresponsibility, and his attraction to thugs and conmen. If the conditions of his childhood played any role in the development of these traits, it was simply in providing the material comforts and privilege that confirmed him as a spoiled brat.

But by all accounts, Trump’s father was a cold and neglectful parent who taught him to view the world as a hostile place. His older brother suffered terribly until his death of despair, from alcoholism, at age 43. When Trump began to behave aggressively as an adolescent, it was seen not as a natural response to abusive treatment or a bid for recognition from a rejecting parent but as a disciplinary issue, and he was promptly shipped off to a military-style institution where he, like many others, was further abused (and which to this day he praises, as victims often do, for its violence).

Tony Schwartz, who ghostwrote The Art of the Deal, offers this description in a recent article:
There are two Trumps. The one he presents to the world is all bluster, bullying and certainty. The other, which I have long felt haunts his inner world, is the frightened child of a relentlessly critical and bullying father and a distant and disengaged mother who couldn’t or wouldn’t protect him.

“That’s why I’m so screwed up, because I had a father who pushed me so hard,” Trump acknowledged in 2007, in a brief and rare moment of self-awareness.”
We tend to treat people with materially comfortable childhoods as having wanted for nothing, and to draw the conclusion that their greed, callousness, or authoritarianism were inborn or the natural result of their wealth and position. But in case after case, when we’re able to look beyond their wealth, we see patterns of abuse and neglect in the youthful experiences of rich rightwingers. Indeed, I’m often struck by the casual revelations of some of Trump’s associates. To take one small example, a recent article in the New York Times about his mendacious goon of a lawyer, Michael Cohen, contains this suggestive anecdote: “In an interview, Mr. Cohen said he became a lawyer to appease one of his grandmothers, who threatened to leave him out of her will if he did not. ‘You don’t really have any money’, he said he replied, ‘to which she slapped me across my face’.”

The Koch brothers had a bullying father and a sadistic nanny. Indeed, many of those at the center of the Kochs’ neoliberal crusade, as described in Jane Mayer’s Dark Money, were similarly ill-treated. (Ironically, this cruelty is often defended as a means of protecting a wealthy child from becoming spoiled or dissolute, as though the only options for parenting were strict and abusive discipline or nothing.)

Trump himself appears to be a bullying, hyper-critical parent. The saddest stories, which are also tragically typical, are those told by his children with a desperate justificatory pride.

Children and authoritarianism in power - can anti-authoritarianism be taught?

Horney’s arguments speak not only to individual cases but to broader questions surrounding the rise of authoritarian and fascistic movements. Her childhood focus can also help us to develop thoughtful and effective means of helping children contend with the political reality of authoritarianism and develop into decent, compassionate people capable of resisting authoritarianism.

In 1939, Horney published a short piece in the journal Child Study on “Children and the War.” Addressed to readers, therapists, and parents in the countries not (yet) under occupation or at war, the article sought to engage not just with the question of how to respond to the war but of how to respond to the rise of fascist movements and regimes.

Then as now, in a moment when authoritarians have come to power and are making aggressive war, destroying democratic institutions, and violating human rights at home and abroad, Horney’s focus on the longer-term psychological effects of childhood experience might seem a luxury irrelevant to immediate needs. “Children and the War” does focus on some immediate matters, including fears about the war among children resident in countries at peace, the anxiety of boys who could potentially be called to war,3 and the challenges of speaking with children about the realities of war and persecution:
The war is a reality which parents cannot, even if they would, keep from their children…. When they come to us complaining of the meanness or injustice which they run into, few of us have the courage to let them know that meanness and injustice are among the realities they will have to learn to cope with. Invariably we try to justify the meanness, to explain away the injustice, to insist on the silver lining in what is sometimes just a black cloud. Perhaps we do all these things because the amount of ruthlessness and cruelty apparent today in the expansion drives of nations the world over is genuinely terrifying. We are frightened, moreover, because similar aggressive drives on a personal plane exist within ourselves. (229)
Horney addresses the central problem of parents who reject or resist the advance of authoritarianism – how to help children to develop as kind and honorable people under these unfavorable conditions:
For most parents, the problems presented by the war are problems in moral education rather than in psychiatric technique. First of all, it is necessary that they think their way through these problems as best they can. How have we ourselves been able to cling to any standards of decency in a world where ruthlessness and cruelty not only are prevalent but seem at times to be victorious? Are we clear as to the meaning of the old warning, ‘What profiteth a man if he gain the whole world, yet lose his soul’, and can we help make it clear to our children? (232-3)
Importantly, she rejects the didactic approach favored by many resisters:
This is the real problem, and if they grasp it, parents will not waste their time by moral preaching, by books describing the horrors of war and the beauties of peace, or by prohibiting war toys, guns, games, and stories of violence. These things never yet caused a child to become aggressive and warlike. They are merely the vehicles through which he expresses his need of aggression. Some of this need…is to be expected in the normal course of things; and, if development proceeds as it should, will in time be spontaneously supplanted by other desires and activities. War and the need to hate and destroy can be eliminated not by learning to hate war but by learning to love life. And the love of life starts in the nursery. It is all-important that the parents’ early relation to children should be free of elements which tend to arouse fears and feelings of hate which last throughout life. (233; emphasis added)
This passage is central to the import of Horney’s psychoanalytic approach to ethics and politics. Her basic contention is that helping children to become people capable of rejecting and opposing authoritarianism, and of being decent human beings generally, isn’t done through (or not only through) providing a “civic education” or preaching peace, love, tolerance, and other values, but through treating children themselves with dignity, respect, appreciation, and love. “A child who is rejected by his parents often cannot consciously hate them,” she argues, “but he ends by hating Germans, Jews, or the ‘enemy’, in whatever guise it is presented” (233).

Certainly, Horney appreciated that historical and sociological facts and positive values need to be imparted to children:
Our explanations must be simple, but in making them simple, we must guard against their becoming untrue. It does children no harm to be forced to realize that there are problems beyond their grasp – beyond adults’ grasp, too, for that matter; and that there are certain things for which they will have to wait until they are older if they are really to understand. (233)
Our older children, however, should be given a glimpse into the complexities of the scene and perhaps need training in something we call historic perspective…. They need a gradual induction into the problems of the human race, which includes a realization of the cruelties and the follies which are inescapable but which also gives them a vision of the aspirations of man and a hope for something better. (233)
But she argued that this education was insufficient, and would fall on infertile ground when children aren’t raised in a family and community environment in which these ideas and values are practiced or when children aren’t treated in accordance with them:
These are the lessons of a lifetime and cannot be imparted formally; they are implicit in the kind of family life of which the child is part and the kind of social attitudes to which he is subjected. If these are sound, children’s values, too, are likely to develop soundly and parents will not be tempted to overstuff children with principles and information which they do not want and which fail to meet their needs. They will be able to listen more attentively to what their sons and daughters are really concerned with instead of rushing to tell them what they, the parents, think they ought to hear. Otherwise, they will shoot wide of the mark and have nothing to offer children in their struggle toward maturity. (233-4; emphasis added)4 5
The Christian Right and authoritarianism by design

Horney’s work on the childhood roots of authoritarianism and anti-authoritarianism, significantly, serves not just as a source of valuable advice for parents and caretakers but as a lens through which we can understand the rise of authoritarianism in different times and places. After all, childcare isn’t idiosyncratic – people adopt approaches based in tradition, culture, religion, law, and political and scientific views. Trump and other aggressive-authoritarians are products of their familial/childhood environments, but these environments themselves are shaped by larger political and cultural forces.

It appears, though this remains somewhat speculative, that the Christian Right in the US over the past several decades has intuitively grasped the importance of abusive “childrearing” to the continued growth of their political movement. In his 2009 Republican Gomorrah: Inside the Movement That Shattered the Party, Max Blumenthal, drawing heavily on Philip Greven’s 1990 Spare the Child: The Religious Roots of Punishment,6 suggests that the “childrearing” movement led by James Dobson of Focus on the Family and the Family Research Council has worked to mold two generations of authoritarian adults. Dobson is
a quintessential strict father whose influence has been compared by journalistic observers to that of a cult leader. Unlike most of his peers, Dobson had no theological credentials or religious training. He was a child psychologist who burst onto the scene with a best-selling book that urged beating children into submission in order to restore the respect for God and government that America’s youth had lost during the 1960s. (10)
In fact, Dobson’s methods were explicitly conceived as a “backlash against liberalism” (61), aimed at creating authoritarian footsoldiers. As he began his crusade in the 1960s, he attributed challenges to authority to the influence of the popular pediatrician Dr. Spock, arguing that “we have sacrificed this generation on the altar of overindulgence, permissiveness, and smother-love” (quoted on p. 56). Dobson “envisioned himself as Spock’s foil,” believing that
if his teachings reached a wide enough audience, they would forge a new generation of loyal counter-revolutionaries that would return America to the golden days of the 1950s – where boys once again wore pants, girls wore skirts, and, as he wrote, ‘Farmer John could take his sassy son out to the back forty acres and get his mind straight’. (56-7)
Indeed,
the issues that he claims galvanized his activism – abortion and the gay rights movement – were practically irrelevant to Dobson when he first entered the political arena. In the beginning, Dobson was fixated on inducing the submission of unruly children to authority. (53)
Blumenthal discusses Dobson’s two major manuals, Dare to Discipline (1970) and The Strong-Willed Child (1992). While the first “urged parents to beat their young children” (57), the second “extended his advocacy of corporal punishment to unruly household pets” (58) - since both children and dogs were “preternaturally prone to rebellion…both should be ‘crushed’ with violent force” (58). Dobson would have liked to apply his disciplinary methods beyond the family sphere, but had to settle for the time being for offering suggestions to those in power: “Because student radicals were beyond the reach of parental authority, Dobson outlined a ten-point plan that school administrators and law enforcement officers could use to induce their submission instead” (58).

Blumenthal suggests that Dobson’s social-engineering project has found some success: his “draconian methods for ending childhood rebellion…have helped cultivate the authoritarian sensibility of the radical right-wing movement he commands today” (53). As Greven argues in Spare the Child, “Dobson’s violent child-rearing methods served an underlying purpose, producing droves of activists embarked on an authoritarian mission.” In Greven’s words:
The persistent ‘conservatism’ of American politics and society is rooted in large part in the physical violence done to children. The roots of this persistent tilt towards hierarchy, enforced order, and absolute authority – so evident in Germany earlier in [the twentieth] century and in the radical right in America today – are always traceable to aggression against children’s wills and bodies, to the pain and the suffering they experience long before they, as adults, confront the complex issues of the polity, the society, and the world. (quoted on p. 62; emphasis added)
Anecdotally, many of the leaders of the US rightwing, particularly the Christian Right, were themselves victims of childhood abuse. (Greven opens his book with quotations from Billy Graham’s mother and George H.W. Bush’s brother discussing their fathers’ physical punishments.) I’ve already discussed Trump and his associates. Dobson himself was abused by his mother, according to Blumenthal. Newt Gingrich’s stepfather “savagely beat him and his mother” (87). Mike Huckabee, as Blumenthal describes, celebrates parental abuse in his public performances:
The only way to heal the nation’s pain, Huckabee proclaimed, was to mete it out to the young rebellious ones. Again, he channeled Dobson. ‘Yes, I do believe the old-fashioned ways of discipline are good ones’, he remarked with a wry smile. ‘I was the recipient of quite a few. I tell people “My father was the most patriotic man I think I knew. Utter patriotism. He laid on the stripes; I saw stars.” True American patriotism!’ For the first time, Huckabee’s enraptured audience burst into spontaneous applause. (261) 7
The results obtained by Samuel and Pearl Oliner in their extensive research on altruism in the Holocaust, described in the 1988 The Altruistic Personality: Rescuers of Jews in Nazi Europe, suggest – consistent with Horney’s arguments - a strong link between the environments in which children are raised and their adult tendency toward altruism or authoritarianism. (I should note that these findings also confirm Horney’s sense that it isn’t parents’ or caretakers’ political views or moral and civic pedagogy that are paramount in raising children capable of altruism and resistance to authoritarianism, but the environment of tolerance, compassion, and respect in which they grow and learn.)

It’s not a big stretch to hypothesize, based on this knowledge, that some cultures and institutions (particularly schools) will tend on average to produce more authoritarian adults, and from there to surmise that some people have grasped this and intentionally designed childhood environments with the end goal of creating authoritarians. This sort of authoritarian social engineering is precisely what Dobson and his movement have openly advocated and practiced. In this context, we need to pay close attention to the fact that a representative of the Prince family, long a major funder of Dobson’s organization, is the current Secretary of Education, Betsy DeVos.

The psychological and political ramifications of this abusive culture are many. There’s a feedback loop in which childhood abuse feeds what Blumenthal calls a “culture of crisis” in the Christian Right, grounded in what Christopher Stroop describes as “an essentially cynical view of human nature as hopelessly corrupt.” This view in turn encourages personal submission to authoritarian-hierarchical and anti-democratic movements and ideologies and engenders a profound contempt for humanity. Naturally, this all justifies perpetuating the abuse of children, and on it goes.

Horney’s and Greven’s work offers important insights for today. First, and most important, is their appreciation of the centrality of childhood in the formation of the aggressive-authoritarian character, which enables a far richer – and more compassionate – understanding of contemporary authoritarians and what drives them. Second is their recognition that a didactic approach to cultivating anti-authoritarian resistance is insufficient, while treating children with respect, kindness, consideration, and justice is not only the key to their own happiness and ability to cope with trying political conditions but necessary for the struggle against authoritarianism to succeed. Last is their awareness of how authoritarian approaches to raising children can be consciously promoted and institutionalized by rightwing movements for political purposes, creating a vicious cycle of abuse and justification from which it’s difficult for people to break free.

1 Herbert Marcuse, debating with Erich Fromm from an orthodox Freudian position he mistakenly took for politically radical, cited Freud’s “hypothesis” about the role of the so-called Death Instinct in the first World War:
“Think of the colossal brutality, cruelty and mendacity which is now allowed to spread itself over the civilized world,” Freud argued. “Do you really believe that a handful of unprincipled placehunters and corrupters of men would have succeeded in letting loose all this latent evil, if the millions of their followers were not also guilty?” (quoted in Marcuse’s 1965 “The Social Implications of Freudian Revisionism”)
2 Solnit argues for a “democracy of mind and heart, as well as economy and polity,” making a compelling case for the connection between political-social-economic justice and epistemic justice and the importance of the latter to our individual well-being:
Equality keeps us honest. Our peers tell us who we are and how we are doing, providing that service in personal life that a free press does in a functioning society. Inequality creates liars and delusion. The powerless need to dissemble—that’s how slaves, servants, and women got the reputation of being liars—and the powerful grow stupid on the lies they require from their subordinates and on the lack of need to know about others who are nobody, who don’t count, who’ve been silenced or trained to please. This is why I always pair privilege with obliviousness; obliviousness is privilege’s form of deprivation. When you don’t hear others, you don’t imagine them, they become unreal, and you are left in the wasteland of a world with only yourself in it, and that surely makes you starving, though you know not for what, if you have ceased to imagine others exist in any true deep way that matters. This is about a need for which we hardly have language or at least not a familiar conversation.
3 Horney offers that a boy’s conflicts “will be heightened, of course, if his home is one in which the ‘sissy’ is despised and physical cowardice regarded as shameful,” noting that “whatever his parents’ attitude, that of society remains the same…he cannot avoid the conclusion that a man, if called, must fight for his country.” Her general counsel: “The boy needs help in facing his real fears and working out greater self-respect and assurance of his personal worth and of his dignity” (232).

4 Again, the argument isn’t that explicit moral, political, and historical lessons have no value, but that they’re insufficient and far less powerful when children exposed to these teachings are themselves treated disrespectfully or abusively.

5 One problem Horney didn’t address in this article is the fact that the psychological problems of caretakers and teachers tend to make it difficult for them, even when they honestly try to help children to become capable of rejecting and resisting authoritarianism, to avoid repeating the very behaviors – disrespect, abuse, neglect, criticism, control, etc. – that undermine the valuable message. More generally, Horney understood that recognizing and addressing one’s own psychological issues, including but not limited to one’s own authoritarian tendencies, was essential to being able to raise anti-authoritarian children.

6 He could equally have discussed Alice Miller’s 1991 For Your Own Good, which Greven cites repeatedly and describes in Spare the Child (xiii) as “of profound importance to anyone who cares about reshaping the ways in which we rear and discipline children.” (I'll have much more to say about this book in future posts.)

7 I should note that while there’s no public evidence of which I’m aware that Huckabee was an abusive parent, his daughter’s authoritarianism and his son’s involvement in the torture death of a dog, as well as their father’s public pronouncements, suggest that they may have been raised in a violent, or at least authoritarian, environment. I should also note that Huckabee plagiarized this line from Oral Roberts. In his 1952 Oral Roberts’ Life Story, he wrote “Papa believed in the stars and stripes. He put on the stripes and Vaden [his brother] and I saw the stars” (quoted in Greven, Spare the Child, 26).

Introduction to my series on authoritarianism


Back in the spring of 2016, during the US presidential campaign, I started writing a series of posts about the authoritarianism of Donald Trump and his followers. One set of posts described Erich Fromm’s analysis of the authoritarian character and its causes, with the last in the set intended to show how Trump and the movement he led fit the bill.

That last post grew to an unmanageable length over the summer of that year as I added more links and details to each section. I was very concerned at the time to make a solid enough case for Trumpism’s authoritarianism to convince even skeptics. Fromm’s major works on the subject focused primarily (though not exclusively) on Hitler and Nazism, so I expected significant pushback on the idea.

In retrospect, the concern was obviously misplaced – the evidence provided of Trump’s authoritarianism every day since the inauguration is so abundant that only a dishonest observer would fail to acknowledge the reality. In any event, I put the series aside for the most part in the late summer and early fall of 2016, (over-)confident in Clinton’s eventual victory and believing my time would be better spent documenting Trump’s and Trumpism’s daily affronts to decency and democracy.

Since the election, and particularly given the glut of books and articles tending to advance a fairly superficial view of authoritarianism and its causes, I’ve returned to the series, which draws on ideas I’ve been discussing here for several years.

In this series of posts, I plan to talk about

• the psychological roots of authoritarianism in childhood experience
• the relationship between authoritarianism and capitalism
• the ideology, growth, and tactics of authoritarian movements in the US and Europe
• authoritarianism and identity
• the sources and methods of resistance to authoritarianism in the past and present
• and a variety of other topics and issues related to authoritarianism.

I’ll discuss and review books, articles, and films that shed light on the subject. And I’ll analyze political developments through the lens of what I see as the best ideas about authoritarianism.

Tuesday, August 22, 2017

Interlude - #MoveTrumpGetOutTheWay


I’ve watched this an inordinate number of times.

Friday, August 18, 2017

Saturday, July 15, 2017

Highly recommended: Keep Quiet




On Netflix now. (Incidentally, the local tabby was entranced by the Philip Sheppard soundtrack.)

The aggressive neurotic: Trump’s cynical use of language

“I talked to the president prior to this, and he said to quote him very clearly. ‘[The official labor statistics] may have been phony in the past, but it’s very real now’.” – Sean Spicer, March 2017
In my previous post, I discussed the moral code of the aggressive neurotic type analyzed by Karen Horney. For this type,
a strong need to exploit others, to outsmart them, to make them of use to himself, is part of the picture. Any situation or relationship is looked at from the standpoint of ‘What can I get out of it?’ – whether it has to do with money, prestige, contacts, or ideas. The person himself is consciously or unconsciously convinced that everyone acts this way, and so what counts is to do it more efficiently than the rest. (Our Inner Conflicts, 65)
This larger analysis bears on the complex question of Trump’s dishonesty. Are the false claims he spews daily in person and on Twitter expressions of his delusions, impulsive outbursts, compulsive lies told for no reason, part of a brilliant political strategy,…?

Trump’s neurotic distortion of reality is so far advanced (and possibly accelerated by neurological degeneration) that he often can’t accept facts that contradict the beliefs his neurosis demands. Some of his false claims do appear to express delusions of this sort; this seems to be the case, for example, with his insistence on the size of the crowd at his inauguration or his Electoral College victory.

I’m not convinced by arguments that Trump’s vicious, dishonest tweets are part of some master strategy to distract from issues he’d rather people not focus on – not because it isn’t in keeping with his neurotic character but because the evidence doesn’t support it: He’s not, fortunately, particularly intelligent or strategic. He’s lashed out in similar ways for decades, long before and beyond his political involvement. He does it when there’s no issue it makes sense to distract from, and indeed when it draws attention away from what he would reasonably like people to be focusing on. And he often creates new problems for himself with these tweets. So I believe these claims are often what they appear: either (semi-)deluded statements or impulsive, spur-of-the-moment attacks.1

That said, setting aside the false claims rooted entirely in Trump’s desperate delusions – which are of great concern for other reasons – his lies, including even his most impetuous tweets and statements, are in fact calculated in the sense that they’re used to advance his neurotic goals. The key to understanding and responding to Trump’s statements is understanding that he simply doesn’t care what the truth is. What he says and tweets has a purely coincidental relationship to the world of fact and reason. He sees his statements only in terms of their effectiveness or usefulness.

Most of the rashest, most impulsive claims he makes on Twitter seek to achieve a perceived end: to exact revenge on an opponent, to discredit or instill doubt in a critical voice, to neutralize a threat, to incite fear or hatred, to self-promote, to confuse or misdirect, to “work the refs,” to rally his followers, to humiliate or destroy an enemy, and so on. Does Trump now or did he ever believe that Obama was born in Kenya, deliberately booby trapped the ACA, had him wiretapped,…? Practically speaking, it doesn’t matter, nor does it matter that he lashes out at people impulsively or via Twitter. Because even if he knew his impulsively tweeted early-morning assertions to be utterly false when he made them, or took the time to calmly consider his claims’ merits, it wouldn’t have the slightest impact on his decision whether or not to make them.

He’s not constrained by truth in the least – it’s simply not a consideration. That sort of constraint is for suckers. “Smart” - which Trump understands as self-servingly devious - people are not only not bound by the facts2 but know how to use language to advance their interests and vanquish their enemies. “Is this true or not?” is utterly irrelevant. The only question is “Is it effective?” - and winning decides.

It’s not the case that Trump’s mistruths stem primarily from an epistemic failure on his part. An oped in the LA Times argues that:
He has made himself the stooge, the mark, for every crazy blogger, political quack, racial theorist, foreign leader or nutcase peddling a story that he might repackage to his benefit as a tweet, an appointment, an executive order or a policy. He is a stranger to the concept of verification, the insistence on evidence and the standards of proof that apply in a courtroom or a medical lab — and that ought to prevail in the White House.
He’s not a stranger to the concept of verification, though. He’s aware of these standards and can deploy them when it suits his purposes, even using hyperskeptical language when he’s attacking an opponent or facing off against claims he sees as threatening. He’s just morally indifferent to them. He feels no obligation to adhere to these standards as such. Does embracing skepticism advance his perceived interests? If so, he’ll embrace it. If credulity seems more useful, that will be his choice (as the writers acknowledge with the phrase “that he might repackage to his benefit,” which suggests, correctly, that his credulity is selective and tactical).3

It’s easy enough to provide evidence of Trump’s cynical approach. As I discussed in the previous post, an interesting aspect of Trump’s case – and one that’s very telling of the state of our culture - is that he explicitly boasts of his neurotic-aggressive moral code. Recognizing that he faces few negative consequences for openly endorsing sociopathic behavior - and often wins praise when it’s seen as toughness, “counterpunching,” and so on - he even offers advice in these terms.

As the appalling quote from Sean Spicer at the beginning of this post suggests, he not only has perfect awareness of what he’s doing but believes that publicly acknowledging it will have no negative repercussions and quite possibly receive a positive response from his followers.

Trump boasted of his instrumental use of truth claims throughout the presidential campaign and after the election. At a rally after Ted Cruz had debased himself to endorse him, Trump had to educate some of his followers who had joined him in detesting “Lyin’ Ted” that his attacks were pure theater:
‘Ted Cruz is no longer a liar, we don’t say Lyin’ Ted anymore’, Trump told the crowd. ‘We love Ted, we love him, right? We love him. Now we don’t want to say Lyin’ Ted. I'd love to pull it out and just use it on lying, crooked Hillary because she is a liar’.
Audiences had to be similarly educated after the election, when Trump declared his campaign rallying cry about jailing his opponent no longer politically useful:
Donald Trump said Friday he doesn't care about prosecuting Democratic presidential nominee Hillary Clinton, after attendees at his rally chanted ‘lock her up’.

After the chants started at the President-elect's post-election ‘thank you’ rally in Michigan, he responded, ‘That plays great before the election -- now we don't care, right?’4
Indeed, he proudly announced on several occasions after his “victory” that his campaign claims had been nothing but cynical devices to gain votes:



As Noah notices, he describes his techniques to those he’s manipulating in the language of grifters and cold readers, explaining how he settles on catchphrases that “play well” and “pulls out” claims to use when convenient. In one post-election appearance, he started to talk about how knowledgeable he is about infrastructure when he interrupted himself to inform his followers that “I don’t need your vote anymore”…but would still try to sell them on the claim that he’s good at infrastructure anyway (noting that he’d need their votes in four more years in any event).

In some moments, Trump presents his use of language as advice or a personal development strategy. In 2011, in an appearance that was vile in innumerable ways, Trump called 2004 Miss Universe Jennifer Hawkins onto the stage and told her and the audience, by way of illustration of his moral principle of “get even with people,” that when he’d believed she’d declined to appear to introduce him:
I was actually going to get up and tell you that Jennifer is a beautiful girl on the outside, but she’s not very bright…. But that wouldn’t have been true, but I would have said it anyway.
Nothing could be a better illustration of his attitude toward truth claims. He’s not just openly bragging about his self-serving deception – he believes he’s imparting valuable knowledge.

So how should Trump’s falsehoods be confronted? I argued in the previous post that it’s futile to appeal to Trump on the basis of sympathy, decency, or traditional values. Similarly, there’s little point in attempting to shame him or his minions for their promotion of lies. Trump doesn’t feel shame over lying, or any sort of attachment to facts or logic. As the spectacle he created when pushed to acknowledge his years of birther lies attests, under pressure he’ll simply shift to a different tactical lie.

It’s necessary to continue to publicly call attention to the untruths while pointing to the facts. We should be attuned to those times when Trump appears to be in the grip of delusions, and note the pathological insecurity and danger of this. But most important, we should be fully aware of his absolute indifference to the truth – every statement and tweet can be read in terms of the neurotic delusions to which it caters or the neurotically-driven pursuits it serves. (This basic indifference means that we shouldn’t focus exclusively on outright lies – he’ll make similar use of true claims if he thinks they serve his purposes.)

Over many years of using lies to damage or discredit his “enemies,” Trump has developed an intuitive sense for people’s personal and political vulnerabilities, and his practice has proven successful, which says nothing positive about our society. But there are many important contexts in which his actions have negative consequences, especially given that he’s not very bright.

Much of reality, of course, is resistant to his claims. His handlers seem to be awakening to the fact that in many legal contexts his lying won’t help him and could potentially destroy him. Robert Mueller and his professional team won’t be swayed by Trump’s tweets or other public statements; increasingly, in fact, his claims appear to expose him to more legal and political jeopardy. As the pattern of purely tactical statements comes to be recognized, his capacity to extricate himself and others from suspicion or legal trouble is weakened. Obviously, as we’re seeing over time, he’s destroying his credibility. This matters not only for his personal legal situation and attempts at domestic political alliances but for the global standing of the United States. To the extent that he threatens this, allies could desert him.

1 There are many insightful articles about authoritarian regimes and how they not only lie to the public but seek to destroy the concept of disinterested truth entirely, leaving people with no concrete basis for resistance. It’s not that I think people in Trump’s inner circle don’t recognize the usefulness of this approach or that Trump’s efforts to undermine truth-seeking institutions like science and journalism don’t advance this goal. But I don’t think this is the most useful understanding of Trump’s actions in light of the fact that he’s operated the same way for virtually his entire life. The most accurate and fruitful approach, in my view, is to understand Trump’s neurotic psychology and then analyze how his thinking and actions play in our political climate.

2 Extremely neurotic people like Trump believe something that goes beyond this. Because they’re special, they’re not bound by existing facts and in a sense transcend the mundane reality of ordinary people. This is another element of neurotic grandiosity carried to an extreme.

3 Once again, it’s often difficult to discern the extent of the delusion in any specific case: does he actually convince himself of the truth of some of the claims he finds useful, or attempt to confuse himself as he does others? It’s an interesting psychological question, but again doesn’t change the fact that he would make or repeat any claim he sees as effective regardless of his belief in its truth.

4 Despite publicly “retracting” such claims, he’s always ready to revive them whenever he’s feeling threatened or thinks they might be of use.

Tuesday, July 11, 2017

Moving against people: Donald Trump as a case study of Karen Horney’s aggressive neurotic type


There’s an urgent need right now to understand how the authoritarian mind works and how people can come to be driven by the authoritarian impulse, and I’ve been working for several months on a series of posts about authoritarian psychology and the specific case of Trumpism.

I’ll soon post a series about Erich Fromm’s work on the subject, which finds the roots of the authoritarian character in large-scale social changes, and particularly in the insecurity created by the rise of modern capitalism. Fromm and Karen Horney, who were colleagues and even romantic partners for a time, were both trained in Freudian psychoanalysis in the early twentieth century. Both developed original theories that retained some basic Freudian insights while rejecting others.1

Fromm, trained as a social scientist, focused on how epochal political, religious, and religious transformations led to changes in human psychology. Horney, trained as a medical practitioner, retained the Freudian focus on the effects of the child’s immediate environment on psychological development. While she never quite succeeded in merging her work about neuroses into a larger sociological theory, her 1945 work Our Inner Conflicts: A Constructive Theory of Neurosis and others offered important observations about how neuroses originating in childhood interacted with a consumerist, capitalist, patriarchal society. Fromm and Horney have different emphases, but their perspectives on authoritarianism are compatible and complementary.

I’ve referred to Horney’s ideas here on a few occasions: when discussing misogynistic spree killer Elliot Rodger, disgraced cyclist Lance Armstrong, the book and film Revolutionary Road, and – probably most relevant right now – Joseph Stalin. A bit of background: Horney rejected arguments that people are born with a good or an evil nature or one in which these two opposing forces struggle for dominance. She believed that humans, like other living beings, have a natural tendency to develop in a healthy way.2 This healthy development requires conditions and environments that foster it.

Of course, so many environments in which children grow up interfere with their healthy growth. Horney roots neurotic development in what she calls “basic anxiety,”
meaning by this the feeling a child has of being isolated and helpless in a potentially hostile world. A wide range of adverse factors in the environment can produce this insecurity in a child: direct or indirect domination, indifference, erratic behavior, lack of respect for the child’s individual needs, lack of real guidance, disparaging attitudes, too much admiration or the absence of it, lack of reliable warmth, having to take sides in parental disagreements, too much or too little responsibility, overprotection, isolation from other children, injustice, discrimination, unkept promises, hostile atmosphere, and so on and so on. (41)
The basic anxiety that results from these problems in a child’s environment sets the stage for the development of neuroses. Children come to see the world as a fundamentally hostile place, against which they have to defend themselves. In response, they will, Horney argued, move against, towards, or away from the world and the people around them. These defensive mechanisms correspond to the three general neurotic types she analyzed: the aggressive, compliant, and detached types.3

What causes any given person to go down one of these three paths, she thought, depended on the nature of the environmental conditions, the possibilities open to them, and a variety of chance and idiosyncratic and individual factors. As neuroses, they share the same fundamental features: each type is characterized by an imagined “idealized self” (set against a despised actual self), self-alienation, a distorted understanding of reality, a set of neurotic claims, a neurotic moral vision, neurotic pride, neurotic ambition and a “search for glory,” a drive toward vindictive triumph, a set of neurotic inner dictates or “shoulds” accompanied by neurotic guilt, and serious problems in relationships and work. What differs in each type is the particular content of the idealized self, inner dictates, imagined triumph, etc.

Horney provides the most comprehensive description and analysis of the three neurotic types in Neurosis and Human Growth (1950), but the portrait she draws of the aggressive type in Our Inner Conflicts seems most immediately relevant and is also developed with reference to how its characteristics are received in US culture. I’m going to present a handful of quotations from this work that I believe are useful in understanding the psychology of Trump and some of his followers and the actions and reactions we can expect from them. (I purposefully don’t refer to policies or political ideology. Trump is driven overwhelmingly by his aggressive-authoritarian character – this, and not any political framework, dictates how he approaches politics and political relationships.)

The Need for External Affirmation

Many articles about Trump arrive at or begin from the erroneous conclusion that he’s a classic narcissist or egomaniac who holds a high opinion of himself and doesn’t care what others think of him. This common misunderstanding is surprising given all of the evidence to the contrary – Trump’s insecurity and neediness are transparent; at times their rawness is painful to witness.4 A key to understanding the aggressive neurotic type is seeing through the bragging and bombast to the basic anxiety and the profound lack of basic self-esteem below. As Horney describes:
[The aggressive type] needs to excel, to achieve success, prestige, or recognition in any form. Strivings in this direction are partly oriented toward power, inasmuch as success and prestige lend power in a competitive society. But they also make for a subjective feeling of strength through outside affirmation, outside acclaim, and the fact of supremacy. Here as in the compliant type the center of gravity lies outside the person himself; only the kind of affirmation wanted by others differs. Factually the one is as futile as the other. When people wonder why success has failed to make them any less insecure, they only show their psychological ignorance, but the fact that they do so indicates the extent to which success and prestige are commonly regarded as yardsticks. (65; emphasis added)
Here Horney recognizes the connection between the widespread misperceptions about people of this type and the culture of capitalism. The competitiveness and desire for wealth fostered by our culture lead to the deceptive normalization of neurotic compulsion. The aggressive type is propelled to seek out fame, power, and success - and can never get enough - not because of a simple excess of greed, but because the social recognition that accompanies them is their only source and gauge of self-worth.

The Moral Code of the Aggressive Type

The aggressive type views ethics, “human nature,” and relationships in a very particular way. They see other people in purely instrumental terms. Horney explains that
a strong need to exploit others, to outsmart them, to make them of use to himself, is part of the picture. Any situation or relationship is looked at from the standpoint of ‘What can I get out of it?’ – whether it has to do with money, prestige, contacts, or ideas. The person himself is consciously or unconsciously convinced that everyone acts this way, and so what counts is to do it more efficiently than the rest. (65)
As this suggests, the aggressive type’s instrumental view of relationships has to be understood in the context of their view of human nature. Their idealized self is characterized by (what they perceive as) toughness, hardness, dominance, selfishness, and a lack of sentimentality. They’re drawn to people they think embody these qualities – in Trump’s case, Roy Cohn, Erdoğan, Putin, Duterte, Arpaio, generals who commit war crimes, corporate heads who steal natural resources, “tough guys” in general… They’re similarly attracted to philosophies and ideologies that appear to confirm the naturalness and even justness of their neurotic inclinations, such as eugenics, Social Darwinism, fascism, and authoritarianism generally.

In turn, they’re contemptuous of (what they perceive as) weakness, softness, sentimentality, or selflessness. Their unpleasant treatment of people, from feigned respect and friendship to contemptuous callousness, rudeness, and even viciousness, is rooted in their entire view of human relations. The aggressive type
sees no reason to be considerate of others. ‘Why should I care - let others take care of themselves’. In terms of the old ethical problem of two persons on a raft only one of whom could survive, he would say that of course he’d try to save his own skin – not to would be stupid and hypocritical. He hates to admit fear of any kind and will find drastic ways of bringing it under control. (65-6)
Exploiting Virtue and Conciliation

Horney insightfully notes that “Actually, [the aggressive neurotic type’s] feelings on the score of ‘softness’ in others are mixed. He despises it in them, it is true, but he welcomes it as well, because it leaves him all the freer to pursue his own goals” (69). In fact, the aggressive type always stands ready to capitalize on kind or considerate gestures and use them to advantage. Those dealing with this type should never expect reciprocity for fairness or decency or even basic politeness. Indeed, amazingly, Trump has explicitly acknowledged that he exploits people’s desire to be (or at least to be seen as) unbiased, fair, and tolerant. “Working the refs,” as he freely admits,5 he accuses others of bias, unfairness, cheating, intolerance, aggression, or obstruction, and then waits to exploit their efforts to prove otherwise.

All conciliatory acts will be treated with the same deep contempt and exploited for gain. Compromises with aggressive types are also doomed to fail, as they’re seen as evidence of weakness in a battle of wills; it’s a fundamental mistake to believe that aggressive types like Trump can work toward shared public goals – the only stakes in their battles with the world are personal victory and defeat. (In Trump’s case, furthermore, his word can’t be trusted.) And of course none of their own seemingly compromising, kind, or fair actions are genuine. All are calculated to produce a desired effect in the ongoing contest – disarming opponents, breaking up alliances, impressing onlookers.

Of central importance here is that an aggressive type like Trump sees himself in constant battle against an unremittingly hostile world and believes this is the human condition:
His set of values is built around the philosophy of the jungle. Might makes right. Away with humaneness and mercy. Homo homini lupus. Here we have values not very different from those with which the Nazis have made us so familiar. (68-9)6
It’s vitally important to recognize that Trump’s frequently appalling behavior doesn’t reflect a lack of values or a failure to live up to shared values. The characteristics Trump prizes are his positive values - this is the moral code of the aggressive type. Many aggressive people conceal or disguise their Hobbesian moral code in the recognition that it’s socially unacceptable in their culture, but Trump does not. He openly boasts about it, recommending it in public speeches, interviews, and books.

We see this in countless statements and reactions from Trump himself. He doesn’t want to be caught gaming the system if he fears legal or financial consequences, for example, but when he doesn’t foresee such consequences he’ll boast that it makes him “smart.” His value system becomes visible through his projection as well. His claim that Obama designed the ACA to implode shortly after he left office is absurdly false, but most telling is that Trump sees in Obama’s (projected) deviousness an admirable quality. Analyses of Trump as a would-be autocrat are undeniably true and important, but to the extent that they’re intended to make him see the error of his ways will have the opposite effect – Trump wants to be regarded as a strongman, and receives as compliments what are intended as criticisms.

It’s often claimed that Trump has the upper hand because it’s impossible to shame him. Not so. We just need to understand the sources of shame within his neurotic moral code. Specifically, he feels shame at being seen – or perceiving himself - as the opposite of his idealized self: as soft, weak, passive, impressionable, tender, emotional, manipulable, stupid, failing, unpopular, dominated, beaten. (The shame at feeling impressionable and manipulable is highly ironic in that it makes him all the more impressionable and manipulable. Members of his staff routinely describe to reporters the simple means by which they exploit his tendencies. Similarly, all anyone had to do when he lied about firing James Comey on the basis of Rod Rosenstein’s recommendation was to take the lie – which in his neurotic assessment made him look weak and passive – at face value. Trump was then compelled to insist to Lester Holt in a televised interview that he had already made the decision himself and that the Rosenstein memo was mere window dressing.)

Neurotic “Realism”

Trump believes the social and political world is a realm of thinly disguised warfare, and that the only appropriately prized qualities are those he espouses. This is what realism means to the aggressive type:
His feeling about himself is that he is strong, honest, and realistic, all of which is true if you look at things his way. According to his premises his estimate of himself is strictly logical, since to him ruthlessness is strength, lack of consideration for others, honesty, and a callous pursuit of one’s ends, realism. (68)
This view of social and political life, this neurotic “realism,” has already come, horrifyingly, to shape US foreign policy and its public rhetoric. An oped by National Security Advisor H. R. McMaster and chief economic advisor Gary Cohn following Trump’s first foreign tour presents US foreign relations from the viewpoint of his psychology. “The president embarked on his first foreign trip with a clear-eyed outlook,” they assert,
that the world is not a “global community” but an arena where nations, nongovernmental actors and businesses engage and compete for advantage. We bring to this forum unmatched military, political, economic, cultural and moral strength. Rather than deny this elemental nature of international affairs, we embrace it.
This twisted vision is presented as the only clear-eyed, realistic understanding of how the world works - what politics is, its elemental nature. Moreover, it isn’t simply to be recognized but to be enthusiastically embraced as the cornerstone of US foreign policy.7

This paragraph encapsulates Trump’s rhetoric throughout the campaign and indeed going back decades. This view of the world is not a clear-eyed, empirically-based realism which recognizes the complexity of human political motivations but an expression of Trump’s psychology – his childhood experience of the world as a hostile place and his neurotic strategy of moving against people to in order to defend himself. That this distortion can be stated in the language of international politics and given the name of “realism” doesn’t make it any more realistic in actual fact.

Three aspects of Trump’s worldview – its consistency, its partiality, and its paranoia - help us to appreciate that his is not genuine political realism but neurotic “realism.” First, there’s a consistency to Trump’s views that spans wildly different circumstances and administrations – in his mind, the US and US presidents are always losing, always being outsmarted, always being disrespected, taken advantage of, laughed at. Of course, most recently he’s focused on Obama’s alleged weakness and how any agreements he negotiated were supposedly disastrous for the US, but he’s said similar things about every US president. The lack of grounding in specific arguments about concrete approaches or agreements is due to the fact that this is merely the political projection of Trump’s distorted neurotic reaction to the world.8

Second, and related to the first, Trump has a long history of extreme partiality in his choice not only of evidence but of associates, who in turn reinforce the bias of his worldview. People often suggest that Trump’s views reflect the influence of people like Roy Cohn. But in fact Trump was an adult when he became acquainted with Cohn, and actively sought out Cohn’s friendship and mentorship. He’s psychologically drawn to thugs, mobsters, con artists, autocrats, dirty tricksters, media manipulators, corporate raiders, war criminals, “vicious, horrible, miserable human beings” who “don’t sleep at night” – people who reflect back to him the “truth” of his distorted vision and confirm its realism.9

Finally, the irrational, neurotic nature of Trump’s so-called “realism” is evident in its marked element of paranoia. In his speech announcing the abandonment of the Paris Accord, for example – which also notably included ad-libbed comments about how the world would no longer be laughing at the US – he insinuated that the agreement, like so many others, was essentially a multinational conspiracy to take advantage of the US. This belief is so unconnected to reality as to shatter any claims of clear-eyed realism.

But in the mind of the aggressive type, the truth of this worldview is confirmed by success in its practical application:
His attitude on the score of his honesty comes partly from a shrewd debunking of current hypocrisies. Enthusiasm for a cause, philanthropic sentiments, and the like he sees as sheer pretense, and it is not hard for him to expose gestures of social consciousness or Christian virtue for what they often are. (68)
It is consistent with his attitude of having to fight against a malevolent world that he should develop a keen sense of realism – of its kind. He will never be so ‘naïve’ as to overlook in others any manifestation of ambition, greed, ignorance, or anything else that might obstruct his own goals. Since in a competitive civilization attributes like these are much more common than real decency, he feels justified in regarding himself as only realistic. Actually, of course, he is just as one-sided as the compliant type. (67)
In Trump’s view, his cynicism’s effectiveness proves its accuracy. While we’ve long had evidence of the Republican Party’s cravenness, Trump has exposed its depth and successfully mined it. He’s shown that, with few exceptions, Republicans and rightwing organizations will go to virtually any lengths to obtain and retain power and prosecute their class war. The rot at the heart of white evangelicalism in the US and the absolute hollowness of its moral claims have similarly been shamefully revealed.

What could be better evidence of the correctness of Trump’s ethics of ruthlessness and cynicism than his winning not only the votes of a substantial part of the US population (the rubes, marks, and losers, as he sees them) but the support of a “family values” political party and a large number of religious leaders? But of course this is, as Horney makes clear, a biased, one-sided interpretation. In order to sustain this claim, Trump has to ignore all of those he hasn’t been able to exploit, or alternatively rationalize their actions.

The Weakness of Neurotic Cynicism

Trump’s irrationally jaded outlook prevents him from understanding human motivations that don’t comport with his neurotic framework. Activists and protesters must be paid, criminals, or jealous and embittered losers. Sally Yates and Eric Schneiderman are partisan Democrats who always had it in for him. James Comey and John Brennan want power and attention. Career government officials are “Obama holdovers” who want to sabotage Trump and advance Obama’s agenda. Intelligence agencies are a “deep state” that wants to rule supreme. Federal judges have a liberal axe to grind. Investigative journalists want fame and money. Whistleblowers in the administration are out for personal advantage….

The point isn’t that everyone who poses an obstacle to Trump acts out of only the purest and noblest of motives, but that the aggressive type is simply incapable of understanding human motives that differ from their own. Because of this, Trump will continually try to reframe genuinely virtuous, principled, or professional behavior in terms he can grasp. (He’s helped in this when the media and political commentators construe the vast majority of interactions in which he’s hostile to a person or organization as “feuds,” giving him ammunition to portray his targets’ actions in his terms - they’re only investigating, opposing, or criticizing him out of personal hostility and a desire to beat or destroy him.)

But outside of dictatorships, the inability to understand and need to distort people’s motivations in this way has serious practical consequences. The aggressive type is bound to run into problems when he’s facing people who won’t be bullied, bribed, or cajoled, who are driven by genuine selflessness, professionalism, or patriotism or a mission to get at the truth or inform the public; when Trump attempts to deal with people on the basis of his assumptions, he tends to make things far worse for himself. In addition to the fact that his efforts often fail to achieve their ends, they also tend to arouse the suspicions of more decent people. In turn, those he’s trying to manipulate, having come to appreciate that he and his crew aren’t, in James Comey’s (reported) words, honorable people, will alter their behavior accordingly – becoming hyperaware of his manipulation in other contexts, documenting their interactions and telling colleagues, etc. If they’re professional investigators or journalists, naturally this will work to his detriment.

Aggressive Inhibitions and Failed Appeals

Finally, Horney points out that the nature of our culture tends to blind us to the significant inhibitions of the aggressive type. “The aggressive type looks like an exquisitely uninhibited person,” she suggests.
He can assert his wishes, he can give orders, express anger, defend himself. But actually he has no fewer inhibitions than the compliant type. It is not greatly to the credit of our civilization that his particular inhibitions do not, offhand, strike us as such. They lie in the emotional area and concern his capacity for friendship, love, affection, sympathetic understanding, disinterested enjoyment. (68)
These extreme emotional inhibitions mean that appeals to liberal values, empathy, generosity, etc. – even framed as “American” values or in the national interest - will have no effect. (Indeed, Trump discovered at the time he bombed the runway in Syria that humanitarian rhetoric can be effective with the many people who don’t want to recognize that anyone, much less someone in a position of great power, can be so incapable of sympathy or human emotion. Since then he’s cynically seasoned his overwhelmingly authoritarian language and cruel legislation and executive actions with references to his “having a heart” and wanting bills to be less “mean.”10)

Trump’s success says a great deal about the state of our culture, and of the Republican Party in particular. But Horney makes clear that, while our culture often tragically tends to misinterpret aggressive neurotic behavior, especially in men, as strength, like all authoritarian tendencies it’s based in fundamental psychological weakness. Unable to overcome the basic anxiety developed in childhood, the aggressive type relies on fragile and pathetic neurotic “solutions.”

Trump desperately needs others’ attention, approval, and affirmation, to the point that he has to surround himself with fawning sycophants and a protective shell of delusions. His insecurity runs so deep that no amount of success can ever overcome it. His neurotic pride is the basis of his real self-loathing. Maintaining his neurotic “realist” worldview requires the constant distortion of reality, and his self-image is so brittle that it leaves him always on the defensive, projecting his self-hatred onto others. Unable to handle criticism, he needs to attack and silence critics. Feeling threatened from every direction, he’s constantly on guard for signs that he’s not perceived as his neurotic pride demands, which would bring his self-loathing once again to the surface. Utterly dependent on external validation, he’s easy prey for anyone – or any adept intelligence service - who knows how to manipulate him.

He lacks the capacity for love, empathy, and positive human relationships, which despite his neurotic cynicism he’s envious of. He’s also incapable of understanding honorable or unselfish motives, which creates endless practical, legal, and political difficulties. When our culture so frequently misinterprets the actions of the aggressive type as evidence of strength, egotism, and mastery, recognizing the weakness, insecurity, and haplessness behind them is central to resisting and combating them.

***

1 Both wrote worthwhile critical works about Freud: Fromm’s Greatness and Limitation of Freud’s Thought and Horney’s New Ways in Psychoanalysis.

2 This view was I think at the heart of Horney’s therapeutic and general optimism – when she spoke of the actualization of the “real self,” she didn’t mean that such a self existed, fully formed, inside of each person, simply needing to be released; she meant that all humans have a basic need for and natural tendency toward healthy development.

3 Horney discussed these as ideal types – a person was an aggressive type, for example, to the extent that they were characterized by the features of this particular neurosis. Also, she didn’t think of these types or neuroses in general as diagnostic classifications, for which it could be said that one person meets the definition of “a neurotic” as opposed to a psychologically healthy person.

4 This can be seen in the childlike way he speaks about Putin and other world leaders; his cringeworthy speech at the Al Smith dinner; his relationship with the media – both the absurdly unrealistic hope that media coverage after the election would be wholly positive and that everyone would now “bow down” to him and the vicious response when this didn’t happen; his creation of a fake persona to present a sympathetic image of himself to the media; his extreme response to Neera Tanden’s mildly critical comments about Hillary Clinton in the hacked emails; his demands that his staff obsequiously praise him in private and in public and lie to him about his popularity and prestige, as demonstrated most disturbingly in a recent cabinet meeting; and countless other episodes. Trump’s obsession with his Electoral College victory (including false claims about it) and the deceptive maps that show the counties he won are evidence not of narcissistic self-regard but of a vast need for concrete visual and numerical proof of admiration. Most revealing of Trump’s profound psychological dependence on public affirmation is his response to the pictures and video of his sparsely attended inauguration; his rage, his attempt to deny and destroy the evidence, and his continuing inability to accept the reality that the election didn’t guarantee him social acceptance show that his need for outside approval is so great that he has to enclose himself in a protective cocoon of delusions rather than face even the slightest blow to his idealized self-image. World leaders have of course recognized this bottomless need for affirmation and praise and used it to their advantage.

5 As with so many of Trump’s statements, it’s difficult to know whether this admission is an error rooted in stupidity or the result of appreciating how many of his followers share his psychological profile and respond favorably to this sort of manipulation and exploitation of virtue.

6 As I’ve said in the past, I reject as both false and harmful metaphors in which human selfishness and cruelty are presented as qualities of nonhuman animals and “uncivilized” humans.

7 Many people have recognized the extent to which this approach represents a break from the tradition of US foreign-policy rhetoric. Some naively or hypocritically hold to this traditional rhetoric as reflecting the reality of US actions. Others, particularly on the Left, point out that this rhetoric has for more than a century largely served to thinly conceal a project of capitalist expansion and the imperialist drive for natural resources, pipelines, bases, and power. I’ve made this argument for years. I don’t believe the appropriate response to the Trumpian approach is to naively or hypocritically cling to liberal pieties while turning a blind eye to real, aggressive policies or to dismiss the Trump doctrine as simply “removing the mask” from US imperialism and thus somehow making it better. Nazi imperialism built on British and French imperialism, but it would have been the height of stupidity and shortsightedness to welcome its arrival as a positive development in that it exposed the reality of democratic and humanitarian imperialism. No, the only positive response is to continue to fight to defend and advance real democracy, equality, freedom, and justice globally – immediately against their greatest threats (Trump, Putin, Erdoğan, and the like) and more broadly against anyone who would use these values as cover for predatory policies.

8 Some have noted that the timing of Trump’s remarks about Reagan’s “weak” posture toward the Soviet Union suspiciously followed his 1987 trip there, and similar comments – which are so out of step with the traditional views of the US Right - came on the heels of his hosting the 2013 Miss Universe pageant in Moscow. I believe that it’s possible, and maybe even probable, that the notions Trump has advanced about the USSR/Russia and his recommendations for US policy have to some extent been seeded by agents of these regimes who rightly view Trump as a “useful idiot.” But the reality is that he wouldn’t have been such a reliable tool for them had they not found fertile soil for their propaganda in his neurotic psychology.

9 In the Netflix feature Get Me Roger Stone, the sleazy political operative explains his longtime friendship with Trump in these terms – Trump “understands” that this is how the real world works.

10 Some commentators have even gone so far as to express concern that he would act on the basis of raw emotion and humanitarian concern and that his purported humanitarian instincts that are out of step with the Republican Party, both ludicrous readings given the facts.