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INTRODUCTION
Minds differ still more than faces.--Voltaire
Imagine--if you can--not having a conscience, none at all, no feelings of guilt or remorse no matter what you do, no limiting sense of concern for the well-being of strangers, friends, or even family members. Imagine no struggles with shame, not a single one in your whole life, no matter what kind of selfish, lazy, harmful, or immoral action you had taken. And pretend that the concept of responsibility is unknown to you, except as a burden others seem to accept without question, like gullible fools. Now add to this strange fantasy the ability to conceal from other people that your psychological makeup is radically different from theirs. Since everyone simply assumes that conscience is universal among human beings, hiding the fact that you are conscience-free is nearly effortless. You are not held back from any of your desires by guilt or shame, and you are never confronted by others for your cold-bloodedness. The ice water in your veins is so bizarre, so completely outside of their personal experience, that they seldom even guess at your condition.
In other words, you are completely free of internal restraints, and your unhampered liberty to do just as you please, with no pangs of conscience, is conveniently invisible to the world.
You can do anything at all, and still your strange advantage over the majority of people, who are kept in line by their consciences, will most likely remain undiscovered.
How will you live your life? What will you do with your huge and secret advantage, and with the corresponding handicap of other people (conscience)? The answer will depend largely onjust what your desires happen to be, because people are not all the same. Even the profoundly unscrupulous are not all the same. Some people-- whether they have a conscience or not-- favor the ease of inertia, while others are filled with dreams and wild ambitions. Some human beings are brilliant and talented, some are dull-witted, and most, conscience or not, are somewhere in between. There are violent people and nonviolent ones, individuals who are motivated by bloodlust and those who have no such appetites.
Maybe you are someone who craves money and power, and though you have no vestige of conscience, you do have a magnificent IQ. You have the driving nature and the intellectual capacity to pursue tremendous wealth and influence, and you are in no way moved by the nagging voice of conscience that prevents other people from doing everything and anything they have to do to succeed. You choose business, politics, the law, banking, international development, or any of a broad array of other power professions, and you pursue your career with a cold passion that tolerates none of the usual moral or legal incumbrances. When it is expedient, you doctor the accounting and shred the evidence, you stab your employees and your clients (or your constituency) in the back, marry for money, tell lethal premeditated lies to people who trust you, attempt to ruin colleagues who are powerful or eloquent, and simply steam-roll over groups who are dependent and voiceless. And all of this you do with the exquisite freedom that results from having no conscience whatsoever.
You become unimaginably, unassailably, and maybe even globally successful. Why not? With your big brain, and no conscience to rein in your schemes,
you can do anything at all.
Or no--let us say you are not quite such a person. You are ambitious, yes, and in the name of success you are willing to do all manner of things that people with conscience would never consider, but you are not an intellectually gifted individual. Your intelligence is above average perhaps, and people think of you as smart, maybe even very smart. But you know in your heart of hearts that you do not have the cognitive wherewithal, or the creativity, to reach the careening heights of power you secretly dream about, and this makes you resentful of the world at large, and envious of the people around you.
As this sort of person, you ensconce yourself in a niche, or maybe a series of niches, in which you can have some amount of control over small numbers of people. These situations satisfy a little of your desire for power, although you are chronically aggravated at not having more. It chafes to be so free of the ridiculous inner voice that inhibits others from achieving great power, without having enough talent to pursue the ultimate successes yourself. Sometimes you fall into sulky, rageful moods caused by a frustration that no one but you understands.
But you do enjoy jobs that afford you a certain undersupervised control over a few individuals or small groups, preferably people and groups who are relatively helpless or in some way vulnerable. You are a teacher or a psychotherapist, a divorce lawyer or a high school coach. Or maybe you are a consultant of some kind, a broker or a gallery owner or a human services director. Or maybe you do not have a paid position, and are instead the president of your condominium association, or a volunteer hospital worker, or a parent. Whatever your job, you manipulate and bully the people who are under your thumb, as often and as outrageously as you can without getting fired or held accountable. You do this for its own sake, even when it serves no purpose except to give you a thrill. Making people jump means you have power-- or this is the way you see it-- and bullying provides you with an adrenaline rush. It is fun.
Maybe you cannot be the CEO of a multinational corporation, but you can frighten a few people, or cause them to scurry around like chickens, or steal from them, or--maybe best of all--create situations that cause them to feel bad about themselves. And this is power, especially when the people you manipulate are superior to you in some way. Most invigorating of all is to bring down people who are smarter or more accomplished than you, or perhaps classier, more attractive or popular or morally admirable. This is not only good fun--it is existential vengeance. And without a conscience, it is amazingly easy to do. You quietly lie to the boss or to the boss’s boss, cry some crocodile tears, or sabotage a coworker’s project, or gaslight a patient (or a child), bait people with promises, or provide a little misinformation that will never be traced back to you.
Or now let us say you are a person who has a proclivity for violence or for seeing violence done. You can simply murder your coworker, or have her murdered--or your boss, or your ex-spouse, or your wealthy lover’s spouse, or anyone else who bothers you. You have to be careful, because if you slip up you may be caught and punished by the system. But you will never be confronted by your conscience, because you have no conscience. If you decide to kill, the only difficulties will be the external ones. Nothing inside of you will ever protest.
Provided you are not forcibly stopped,
you can do anything at all. If you are born at the right time, with some access to family fortune, and you have a special talent for whipping up other people’s hatred and sense of deprivation, you can arrange to kill large numbers of unsuspecting people. With enough money, you can accomplish this from far away, and you can sit back safely and watch in satisfaction. In fact, terrorism (done from a distance) is the ideal occupation for a person who is possessed of bloodlust and no conscience, because if you do it just right, you may be able to make a whole nation jump. And if that is not power, what is?
Or let us imagine the opposite extreme--you have no interest in power. To the contrary, you are the sort of person who really does not want much of anything. Your only real ambition is not to have to exert yourself to get by. You do not want to work like everyone else does. Without a conscience, you can nap or pursue your hobbies or watch television or just hang out somewhere all day long. Living a bit on the fringes, and with some handouts from relatives and friends, you can do this indefinitely. People may whisper to each other that you are an underachiever, or that you are depressed, a sad case, or in contrast, if they get angry, they may grumble that you are lazy. When they get to know you better, and get really angry, they may scream at you and call you a loser, a bum. But it will never occur to them that you literally do not have a conscience, that in such a fundamental way, your very mind is not the same as theirs.
The panicked feeling of a guilty conscience never squeezes at your heart or wakes you in the middle of the night. Despite your lifestyle, you never feel irresponsible, neglectful, or so much as embarrassed, although for the sake of appearances, sometimes you pretend that you do. For example, if you are a decent observer of people and what they react to, you may adopt a lifeless facial expression, say how ashamed of your life you are, and talk about how rotten you feel. This you do only because it is more convenient to have people think you are depressed than it is to have them shouting at you all the time, or insisting that you get a job.
You notice that people who do have a conscience feel guilty when they harangue someone they believe to be “depressed” or “troubled.” As a matter of fact, to your further advantage, they often feel obliged to take care of such a person. If, despite your relative poverty, you can manage to get yourself into a sexual relationship with someone, this person--who does not suspect what you are really like--may feel particularly obligated. And since all you want is not to have to work, your financier does not have to be especially rich, just reliably conscience-bound.
I trust that imagining yourself as any of these people feels insane to you, because such people are insane, dangerously so. Insane but real--they even have a label. Many mental health professionals refer to the condition of little or no conscience as “antisocial personality disorder,” a noncorrectable disfigurement of character that is now thought to be present in about four percent of the population--that is to say, one in twenty-five people. This condition of missing conscience is called by other names too, most often “sociopathy,” or the somewhat more familiar term, “psychopathy.” Guiltlessness was in fact the first personality disorder to be recognized by psychiatry, and terms that have been used at times over the past century include “
manie sans délire,” “psychopathic inferiority,” “moral insanity,” and “moral imbecility.”
According to the current bible of psychiatric labels, the
Diagnostic and Statistical Manual of Mental Disorders IV of the American Psychiatric Association, the clinical diagnosis of “antisocial personality disorder” should be considered when an individual possesses at least three of the following seven characteristics: (1) failure to conform to social norms; (2) deceitfulness, manipulativeness; (3) impulsivity, failure to plan ahead; (4) irritability, aggressiveness; (5) reckless disregard for the safety of self or others; (6) consistent irresponsibility; (7) lack of remorse after having hurt, mistreated, or stolen from another person. The presence in an individual of any three of these “symptoms,” taken together, is enough to make many psychiatrists suspect the disorder.
Other researchers and clinicians, many of whom think the APA’s definition describes simple “criminality” better than true “psychopathy” or “sociopathy,” point to additional documented characteristics of sociopaths as a group. One of the more frequently observed of these traits is a glib and superficial charm that allows the true sociopath to seduce other people, figuratively or literally--a kind of glow or charisma that, initially, can make the sociopath seem more charming or more interesting than most of the normal people around him. He or she is more spontaneous, or more intense, or somehow more “complex,” or sexier, or more entertaining than everyone else. Sometimes this “sociopathic charisma” is accompanied by a grandiose sense of self-worth that may be compelling at first, but upon closer inspection may seem odd or perhaps laughable. (“Someday the world will realize how special I am,” or “You know that after me, no other lover will do.”)
In addition, sociopaths have a greater than normal need for stimulation, which results in their taking frequent social, physical, financial, or legal risks. Characteristically, they can charm others into attempting dangerous ventures with them, and as a group they are known for their pathological lying and conning, and their parasitic relationships with “friends.” Regardless of how educated or highly placed as adults, they may have a history of early behavior problems, sometimes including drug use or recorded juvenile delinquency, and always including a failure to acknowledge responsibility for any problems that occurred.
And sociopaths are noted especially for their shallowness of emotion, the hollow and transient nature of any affectionate feelings they may claim to have, a certain breathtaking callousness. They have no trace of empathy and no genuine interest in bonding emotionally with a mate. Once the surface charm is scraped off, their marriages are loveless, one-sided, and almost always short-term. If a marriage partner has any value to the sociopath, it is because the partner is viewed as a possession, one that the sociopath may feel
angry to lose, but never sad or accountable.
All of these characteristics, along with the “symptoms” listed by the American Psychiatric Association, are the behavioral manifestations of what is for most of us an unfathomable psychological condition, the absence of our essential seventh sense-- conscience.
Crazy, and frightening-- and real, in about four percent of the population.
Read a Sample Chapter
ONE
the seventh sense
Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell.—G. K. Chesterton
This morning, Joe, a thirty-year-old attorney, is running five minutes late for an extremely important meeting that, with or without him, will start promptly at eight o'clock. He needs to keep up a good impression with the more senior members of his firm, which means just about everybody, and he would like to have the first word with these wealthy clients, whose concerns include Joe's budding specialty of estate planning. He has been preparing his agenda for days because he feels there is a lot at stake, and he very much wants to be in the conference room at the start of the meeting.
Unfortunately, the furnace in Joe's town house suddenly stopped making heat in the middle of the night. Freezing and pacing, afraid the pipes would burst, he had to wait for the emergency repairman from the fuel company before he could leave for work this morning. When the man showed up, Joe let him in and then, desperate to get to the meeting, abandoned him in the town house to fix the furnace, hoping the fellow would prove reasonably honest. At last, Joe was able to race to his Audi and set off for the office, but with only twenty-five minutes left to make a thirty-minute drive. He resolved to bend the rules a little and make up the time.
Now Joe is speeding along a familiar route to work, clenching his teeth and swearing under his breath at the slow drivers, at all the drivers really. He reinterprets a couple of red lights, passes a line of traffic by using the breakdownlane, and clings frantically to the hope that he can somehow make it to the office by 8:00. When he hits three green lights in a row, he thinks that he may just succeed. With his right hand, he reaches over to touch the overnight bag in the passenger's seat, to reassure himself that he remembered to bring it. In addition to everything else, he has to catch a 10:15 plane to New York this morning, a trip for the firm, and there will certainly not be time after the meeting to go back home for his things. His hand contacts the cushiony leather of the bag—it is there and packed.
And at this very moment, Joe remembers. He forgot to feed Reebok. Reebok is Joe's three-year-old blond Labrador retriever, so named because, before he got too busy at the firm, Joe used to take early-morning runs with his enthusiastic new pet. When work took over and the morning routine changed, Joe fenced in the small backyard and installed a doggy door in the basement, allowing the dog solo access to the outside. At this point, runs together in the park are weekends only. But exercise or not, Reebok consumes several pounds of Science Diet every week, along with a huge assortment of leftover human food and at least one full box of jumbo bone treats. The young dog's appetite is stupendous, and he seems to live quite happily for two pleasures alone—his time with Joe, and his food.
Joe got Reebok as a puppy, because when Joe was a boy, his father would not let him have a pet, and he had vowed to himself that when he was grown up and successful, he would have a dog, a big one. At first, Reebok had been not very different from the Audi, another acquisition, a marker of Joe's independence and material prosperity. But soon Joe had fallen in love with the animal himself. How could he not? Reebok adored Joe unconditionally, and from puppyhood had followed him around the house as if Joe were the center of all that was good in the universe. As his puppy grew to doghood, Joe realized that this creature had as distinct and individual a personality as any human being, and that his liquid brown eyes contained at least as much soul. Now, whenever Joe looks into those eyes, Reebok wrinkles his soft beige brow into several folded-carpet furrows and stares back. In this way, the sweet, ungainly dog appears preternaturally thoughtful, as if he can read Joe's mind and is concerned.
Sometimes when there is a business trip, like today, Joe is gone from home for a day and a half, or even a little longer, and each time he comes back, Reebok greets him at the door with bounding joy and instantaneous forgiveness. Before he takes one of these trips, Joe always leaves large mixing bowls full of food and water for Reebok to consume in his absence, which Reebok does easily. But this time, between the furnace problem and his panic about the 8:00 meeting, Joe forgot. The dog has no food and maybe even no water, and no way to get any until tomorrow evening, when Joe returns from his trip.
Maybe I can call someone to help out, Joe thinks desperately. But no. He is between girlfriends at present, and so no one has a key to his house.
The impossibility of his situation begins to dawn on him, and he grips the steering wheel even harder. He absolutely must make this meeting, and he can be there on time if he just keeps going. But what about Reebok? He will not starve to death in a day and a half, Joe knows, but he will be miserable—and the water—how long does it take an animal to die of dehydration? Joe has no idea. Still driving as fast as the traffic will bear, he tries to think about his options. The available choices tumble over one another in a rush. He can attend the 8:00 meeting and then go home and feed the dog, but that will make him miss his 10:15 flight, and the trip is even more important than the meeting. He can go to the meeting and leave in the middle. No, that would be seen as offensive. He can try to get a later flight, but then he will be very late for his appointment in New York, may even miss it entirely, which could cost him his job. He can ignore the dog until tomorrow. He can turn around now, miss the 8:00 meeting at the firm, take care of the dog, and still make it to the airport for his 10:15 flight.
Like a man in pain, Joe moans loudly and slumps in his seat. Just a few blocks from work, he pulls the car into a spot marked construction only, dials the office on his cell phone, and tells a secretary to inform those at the morning meeting that he will not be attending. He turns the car around and goes home to feed Reebok.
What Is Conscience?
Amazingly, from a certain point of view, the human being we are calling Joe decides to be absent from an important meeting with some wealthy clients, an event he has spent several days planning for, and where his personal interests quite clearly reside. At first, he does everything he can to get to the meeting on time, risking all the possessions in his town house to a repairman he has never met before, and his own physical safety in his car. And then, at the very last minute, he turns around and goes home to feed a dog, a guileless, wordless creature who could not even so much as reprove Joe for ignoring him. Joe sacrifices a high-stakes desire of his own in favor of an action that no one will witness (except maybe the repairman), a choice that will not enrich him by even one penny. What could possibly cause a young, ambitious lawyer to do such a thing?
Most readers will smile a little when Joe turns his car around. We feel pleased with him for going back to feed his dog. But why are we pleased? Is Joe acting out of
conscience? Is this what we mean when we make an approving remark about someone's behavior, such as "His conscience stopped him"?
What is this invisible, inescapable, frustratingly incorruptible part of us we call "conscience," anyway?
The question is a complicated one, even as it pertains to the simple vignette about Joe and Reebok, because, surprisingly, there are a number of motivations other than conscience that, separately or together, might cause Joe—might cause any of us—to make an apparently self-sacrificing choice. For example, perhaps Joe simply cannot stomach the thought of returning from his New York trip to find a Labrador retriever dehydrated and dead on his kitchen floor. Not knowing how long a dog can survive without water, he is unwilling to take the risk, but his aversion to the horrifying scenario is not exactly conscience. It is something more like revulsion or fear.
Or maybe Joe is motivated by what the neighbors will think if they hear Reebok howling in hunger, or, worse, if they learn the dog has died, alone and trapped, while Joe was on a business trip. How will he ever explain himself to his friends and acquaintances? This worry is not really Joe's conscience, either, but rather his anticipation of serious embarrassment and social rejection. If this is why Joe goes back home to feed his dog, he is hardly the first human being to make a decision based on the dread of what others will think of him, rather than on what he might do if he were sure his actions would remain a complete secret. The opinions of other people keep us all in line, arguably better than anything else.
Or maybe this is all a matter of the way Joe sees himself. Perhaps Joe does not want to view himself, in his own mind's eye, as the kind of wretch who would commit animal abuse, and his self-image as a decent person is crucial enough to him that, when he has no other alternative, he will forgo an important meeting in the service of preserving that image. This is an especially plausible explanation for Joe's behavior. The preservation of self-image is a motivator of some notoriety. In literature and often in historical accounts of human action, dedication to one's own self-regard is referred to as "honor." Lives have been forfeited, wars have been fought over "honor." It is an ancient concern. And in the modern field of psychology, how we view ourselves translates to the newer concept of "self-esteem," a subject about which more psychology books have been written than perhaps any other single topic.
Maybe Joe is willing to relinquish a few career points today in order to feel okay when he looks at himself in the mirror tomorrow, in order to remain "honorable" in his own eyes. This would be laudable and very human—but it is not conscience.
The intriguing truth of the matter is that much of what we do that looks like conscience is motivated by some other thing altogether—fear, social pressure, pride, even simple habit. And where Joe is concerned, a number of readers will strongly favor an explanation other than conscience because some of his behaviors are already questionable. He routinely leaves his young dog alone for many hours at a time, sometimes for nearly two days. This very morning, though he is skipping his meeting and going home to feed the dog, he still intends to make that 10:15 flight and be gone until the following evening. Reebok will have no one to be with, and nowhere to go except a small fenced-in backyard. Consigning a dog to such a situation is not very nice—it reflects, at best, a certain lack of empathy on Joe's part for the animal's social needs.
Still, truth to tell, being nice would not necessarily be conscience, either. For brief periods, any reasonably clever sociopath can act with saintlike niceness for his own manipulative purposes. And people who do possess conscience are often unkind despite themselves, out of ignorance or, as in Joe's case perhaps, inadequate empathy, or just run-of-the-mill psychological denial.
Nice behavior, prudent action, thoughts about how other people will react to us, honorable conduct in the interest of our self-regard—like conscience, all of these have a positive effect on the world at least most of the time, and any or all of them might get the dog fed sometimes, but none can be defined as the individual's conscience. This is because conscience is not a behavior at all, not something that we do or even something that we think or mull over. Conscience is something that we
feel. In other words, conscience is neither behavioral nor cognitive. Conscience exists primarily in the realm of "affect," better known as
emotion.
To clarify this distinction, let us take another look at Joe. He is not always nice to his dog, but does he have a conscience? What evidence would cause, say, a psychologist to decide that, when Joe passed up his meeting and went home to rescue Reebok, he was acting out of conscience rather than because of what other people would think, or to preserve his own self-image, or maybe from the noteworthy financial consideration that, three years before, he had paid twelve hundred dollars for a purebred Labrador puppy guaranteed against hip dysplasia and heart disease?
As a psychologist, I am persuaded most by a feature of the story we have not even addressed until now—the fact that Joe feels affection for Reebok. He is
emotionally attached to his dog. Reebok follows Joe around the house, and Joe likes it. Joe gazes into Reebok's eyes. Reebok has changed Joe from a trophy pet owner to a smitten pet owner. And on account of this attachment, I believe that when Joe gave up his morning plan and went home to take care of his dog, he may possibly have been acting out of conscience. If we could give Joe a truth serum and ask him what was going on inside him at the moment he decided to turn the car around, and he were to say something like, "I just couldn't stand it that Reebok was going to be there hungry and thirsty all that time," then I would be reasonably convinced that Joe was conscience-driven in this situation.
I would be basing my evaluation of Joe on the psychology of conscience itself. Psychologically speaking, conscience is a sense of obligation ultimately based in an emotional attachment to another living creature (often but not always a human being), or to a group of human beings, or even in some cases to humanity as a whole. Conscience does not exist without an emotional bond to someone or something, and in this way conscience is closely allied with the spectrum of emotions we call "love." This alliance is what gives true conscience its resilience and its astonishing authority over those who have it, and probably also its confusing and frustrating quality.
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