INTRODUCTION

Minds differ still more than faces.

—— Voltaire

想像一下吧 ——

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.

引言

頭腦的差異遠不止於面孔。

 —— 法國 伏爾泰

想象一下-如果可以的話-無論您做什麼，都沒有良心，一點都沒有，沒有內或re悔的感覺，對陌生人，朋友甚至家庭成員的幸福沒有有限的關心。想象一下，無論您採取了哪種自私，懶惰，有害或不道德的行為，都不必為羞恥而奮鬥，一生中都不要為恥。並假裝你不知道責任的概念，除非別人像毫無疑問的傻瓜那樣毫無疑問地承擔了責任。現在，向這個陌生的幻想添加對他人隱藏您的心理構成與他們的根本不同的能力。由於每個人都簡單地假設良心在人類中是普遍存在的，因此隱藏您無良心的事實幾乎是毫不費力的。您不會因為內或羞愧而受到任何欲望的阻礙，並且您永遠不會因冷血而與他人面對。血管中的冰水如此奇異，完全超出了他們的個人經驗，以至於他們甚至很少猜測您的狀況。

換句話說，您完全擺脫了內部束縛，您無憂無慮地自由行事，沒有良心的，塞，這在世界範圍內都是不可見的。 您可以做 任何事情，但是您仍然比大多數人的良心優勢更容易被發現，而他們比大多數人的良心始終如一。

您將如何生活？您將如何利用自己的巨大和秘密優勢以及其他人的相應障礙（良心）做什麼？答案將主要取決於您的願望剛好是什麼，因為人們並不完全相同。即使是極度不道德的行為也不盡相同。有些人-不管他們是否有良心-都傾向於輕鬆自在，而另一些人則充滿了夢想和野心。有些人才華橫溢，才華橫溢，有些則頭腦呆板，大多數人（不論是否良心）都介於兩者之間。有暴力的人和非暴力的人，有嗜血動機的人和沒有這種食慾的人。

也許您是一個渴望金錢和權力的人，儘管您沒有良心的痕跡，但您確實擁有出色的智商。您具有追求巨大財富和影響力的驅動性和知識能力，而您絲毫不會因為prevents惑人心的良心聲音而動容，這些良心聲音會阻止其他人為成功而做任何事情。您選擇商業，政治，法律，銀行，國際發展或其他各種權力專業中的任何一種，並且對職業充滿冷酷的熱情，無法容忍通常的道德或法律責任。如果方便的話，您可以篡改會計記錄並粉碎證據，然後在背後刺傷您的員工和客戶（或您的選區），以求金錢，告訴相信您的人致命的預謀謊言，企圖毀掉有能力或有說服力的同事，而只是簡單地將依賴和無聲的團隊推翻。而所有這些，都是由於您沒有良心而擁有的精緻自由。

您變得不可思議，無懈可擊，甚至可能在全球範圍內取得成功。為什麼不？憑着大腦袋，沒有約束計劃的良心，您 什麼都做不了。

還是不-讓我們說您不是一個這樣的人。是的，你有野心，以成功的名義，你願意做所有有良知的人永遠不會考慮的事情，但是你不是一個有天賦的人。您的智力也許高於平均水平，人們認為您很聰明，甚至可能非常聰明。但是，您內心深處知道，您沒有足夠的認知能力或創造力來達到您暗中夢見的權力不斷攀升的最高境界，這使您對整個世界不滿，並嫉妒周圍的人您。

作為這種人，您會陷入一個小眾市場，或者可能是一系列利基市場，在這些市場中，您可以對少數人進行一定程度的控制。這些情況滿足了您對動力的一點渴望，儘管您長期以來因沒有更多動力而感到沮喪。擺脫那些可笑的內心聲音，從而抑制他人獲得強大的力量，而又沒有足夠的才能自己追求最終的成功，這真是令人感到驕傲。有時，您會因為無所適從的無奈而陷入生氣，憤怒的情緒中。

但是您確實喜歡工作，這些工作可以使您對一些個人或小團體（尤其是相對無助或在某種程度上處於弱勢的人群）進行某種程度的監督不足。您是老師或心理治療師，離婚律師或高中教練。或者，您可能是某種顧問，經紀人，畫廊所有者或人類服務總監。或者，也許您沒有薪水職位，而是您公寓協會的主席，志願醫院的工作人員或父母。無論您從事什麼工作，都在不被解僱或追究責任的情況下，儘可能頻繁地和粗暴地操縱和欺負拇指下的人。您這樣做是出於自己的考慮，即使這樣做無濟於事，只會給您帶來刺激。讓人們跳起來意味着你擁有力量-或者這就是你看到它的方式-欺凌為你提供了腎上腺素激增。很好玩。

也許您不能成為一家跨國公司的首席執行官，但是您可以嚇a一些人，或者使他們像雞一樣四處亂竄，或者從他們那裡偷東西，或者（最重要的是）製造使他們感到難受的情況關於自己。這就是力量，尤其是當您操縱的人在某種程度上優於您時。最振奮人心的是壓倒比您更聰明或更有成就的人，或者也許是更優雅，更有吸引力或更受歡迎或在道德上令人欽佩的人。這不僅是好玩的，而且是存在的復仇。而且沒有良心，這非常容易做到。您悄悄地向老闆或老闆的老闆撒謊，哭泣着鱷魚的眼淚，或破壞同事的項目，或向患者（或孩子）施以怒火，誘使別人信守承諾，
或者現在讓我們說您是一個傾向於暴力或看到暴力行為發生的人。您可以簡單地謀殺您的同事，或謀殺她的同事–或您的老闆，您的前配偶，或者您的有錢人的配偶，或其他困擾您的人。您必須小心，因為如果您滑倒，可能會被系統抓住並受到懲罰。但是您永遠不會面對良心，因為您沒有良心。如果您決定殺死，唯一的困難就是外部的困難。你內心的一切都不會抗議。

只要您沒有被強行停止，您 什麼都可以做。如果您在適當的時機出生，並擁有一定的家庭財富，並且您具有特殊的才能來激發他人的仇恨和匱乏感，那麼您可以安排殺死大量毫無戒心的人。有了足夠的資金，您就可以從遠處完成此任務，並且可以安全地坐下來並滿意地觀看。實際上，恐怖主義（遠距離進行）對於擁有嗜好殺手和無良心的人來說是理想的職業，因為如果您正確地做錯了，就可能使整個國家躍躍欲試。如果那不是力量，那是什麼？

或讓我們想象相反的極端-您對權力毫無興趣。相反，您是那種真的不想要任何東西的人。您唯一真正的野心是不必全力以赴。您不想像其他人一樣工作。沒有良心，您可以小睡或追求自己的愛好，或者看電視，或者整日閒逛。您可以在邊緣生活，並從親戚和朋友那裡獲得一些幫助，您可以無限期地進行此操作。人們可能會互相竊竊私語，以為您表現不佳，或者您感到沮喪，沮喪，或者相反，如果他們生氣了，他們可能會抱怨您很懶。當他們加深對您的了解並感到非常生氣時，他們可能會對您大喊大叫，並稱您為失敗者，流氓。

內的驚慌感永遠不會壓制您的心，也不會在深夜喚醒您。儘管您有生活方式，但您永遠不會感到不負責任，疏忽大意或感到尷尬，儘管出於外觀考慮，有時您會假裝自己這樣做。例如，如果您是一個對人以及對人的反應的正派觀察者，則您可能會採取毫無生氣的面部表情，說出自己對自己的生活感到羞恥，並談論自己的腐爛感。您之所以這樣做，是因為讓人們認為您很沮喪比讓他們一直大喊大叫或堅持找工作要方便得多。

您會注意到，確實有良心的人在對自己認為“沮喪”或“困擾”的人進行褻瀆時會感到內。事實上，為了您的進一步利益，他們經常感到有責任照顧這個人。如果儘管您相對貧窮，但您仍可以設法與某人發生性關係，那麼這個人（不會懷疑您的真實面貌）可能會感到特別責任。而且，由於您不需要工作，因此您的金融家不必特別富有，只要可靠地受約束即可。
我相信，將自己想象成這些人中的任何一個對您來說都是瘋了，因為這種人很瘋狂，很危險。瘋狂但真實-他們甚至有標籤。許多心理健康專家將良心很少或根本沒有良心的情況稱為“反人格障礙”，一種無法糾正的性格毀容，現在被認為存在於大約百分之四的人口中，也就是說，二十分之一的人五個人。這種缺乏良心的狀況也被其他人稱為“社會病”，或者更熟悉的術語“精神病”。實際上，無罪感是第一個被精神病學界認可的人格障礙，並且在過去一個世紀中有時使用的術語包括“ manie sansdélire”。”，“精神病性自卑”，“道德精神錯亂”和“道德卑鄙”。

根據當前的精神病學標籤，《精神障礙診斷和統計手冊》 IV根據美國精神病學協會的說法，當個人具有以下七個特徵中的至少三個特徵時，應考慮對“反社會型人格障礙”的臨床診斷：（1）不遵守社會規範；（2）欺騙，操縱；（3）衝動，未提前計劃；（4）煩躁，進取；（5）ck顧自己或他人的安全；（六）一貫的不負責任；（7）在受到傷害，虐待或被他人偷走後沒有悔意。這些“症狀”中的任何三個出現在個體中，足以使許多精神科醫生懷疑這種疾病。

其他研究人員和臨床醫生，其中許多人認為APA的定義比真正的“精神病”或“社會病”更好地描述了簡單的“犯罪”，指出了整個社會病態的其他文獻記載特徵。這些特徵中較常見的一種是輕浮和膚淺的魅力，使真正的社會變態者比喻或字面意義上引誘他人-一種光輝或感召力，最初可使社會變態者顯得更迷人或更有趣。比他周圍的大多數普通人都要多。他或她比其他人更自發，或更緊張，或更“複雜”，或更性感，或更有趣。有時，這種“社交病態的魅力”會伴隨着宏偉的自我價值感，乍一看可能令人信服，但仔細一看，似乎顯得奇怪或可笑。

此外，社交病患者比正常人更需要刺激，這導致他們經常遭受社會，身體，經濟或法律風險。具有特徵的是，他們可以吸引其他人與他們一起進行危險的冒險，並且作為一個整體，他們以其病態的臥床和拘束以及與“朋友”的寄生關係而聞名。不論成人的受教育程度或地位如何，他們都有早期行為問題的歷史，有時包括吸毒或有記錄的青少年犯罪，並且始終包括對所發生的任何問題不承擔責任。

社交病因其情感淺薄，他們可能聲稱擁有的任何深情的情感的空洞和短暫的性質，令人嘆為觀止的冷漠而特別出名。他們沒有移情的痕跡，也沒有與伴侶情感上聯繫的真正興趣。一旦消除了表面的魅力，他們的婚姻就變得無愛，單面，並且幾乎總是短期的。如果婚姻伴侶已經到反社會的任何值，這是因為伴侶視為財產，一個是，反社會可能會感到憤怒失去，但從來沒有悲傷或責任。

所有這些特徵，以及美國精神病學協會列出的“症狀”，都是我們大多數人無法理解的心理狀況，缺乏我們的基本第七意識-良知的行為表現。

大約有4％的人口瘋狂，令人恐懼-真實。

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 on just 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.

        作者： Marthat Stout, Ph.D.

倘若依據這位心理學家瑪莎的估算，

往大了說，地球人類總人口78億的 4% 為 3.12 億；

往小了說，508萬美國華裔人口的 4% 為 203,200，

均為沒有丁點兒良心、羞恥感、心理病態、精神變態

的人類渣滓；

再往小了說呢 ...... 

這僅僅是和平時期的惡徒比例，戰爭時期呢？

當組織以最神聖最正義的主義呼召你應徵入伍、

命令你舉起手槍瞄準敵方婦女兒童的後腦

扣動扳機開槍的時候，這個4%的比例就會

大幅躥升為 30 % ！！！