Intimate femicide followed by suicide: examining the role of premeditation

People who kill others rarely kill themselves afterwards. When they do, they are more likely to have killed someone with whom they were intimate. Two broad types of suicidal killers have been identified in research that presumes varying degrees of premeditation. Using data on over 700 intimate femicides, the role of premeditation in cases of intimate femicide-suicide compared to killings that do not culminate in a suicide was examined. My results show that premeditation is more likely to occur in cases involving the offenders' suicide, but that evidence of premeditation varies depending upon the type of suicidal killer.     

The massacre mentality and school rampage shootings in the United States: Separating culture from psychopathology

School rampage shootings in the United States are becoming a common occurrence. The purpose of this article is place school rampage shooting in a broader cultural context. Specifically, in this article, I introduce the concept of the “massacre mentality” as a cultural manifestation of western and southern U.S. values. The massacre mentality is a state of mind in which the individual feels justified in committing indiscriminate killings in defence of honour, protection of property, assurance of absolute personal safety, or the elimination of challenges to the “natural order” from the perspective of the offender. A review of the social psychological literature will contrast the massacre mentality with related concepts of “culture of honour” and “sanctioned massacre.” The relationship between street violence, another major form of violence, and the massacre mentality is also addressed. A cultural analysis suggests that interactions between individual psychology in the form of U.S. regional values and sociocultural context of schools contribute to school rampage shootings more often than mental illness. The prevention of school rampage shootings will require the identification of students predisposed to adopt the values contributing to the massacre mentality and challenging social hierarchies by restructuring the context of schools, as well as changing cultural norms in the broader society. The ultimate goal is to create a U.S. culture where the massacre mentality is obsolete.     

RACIAL SOVEREIGNTY AND ‘SHOOTER’ VIOLENCE

The massacre at Oak Creek, Wisconsin, Gurdwara requires us to examine how and why so many white men are allowed to amass weapons that enable them to kill groups of people in incidents that are euphemistically called ‘mass shootings’. Neither ‘hate crime’ statutes nor surveillance over neo-Nazis can address why such violence is allowed to continue. This paper argues that ‘racial sovereignty’ is given to white, Christian males as the state disperses sovereignty on to the ‘private’ spheres of white men and corporate power. Such dispersal means that ‘ordinary’ white men are allowed to be perpetrators of violence while the state focuses its attention on surveillance and incarceration of non-whites and those who ‘look Muslim’.     

Can Organ Transplantation Provide an Altruistic-Expiatory Alternative to Suicide?*

ABSTRACT: The question posed by this article is whether or not an individual who wants to take all of his life would be assuaged by being asked to donate only an organ (e.g., a kidney). Tying in with ancient sacrificial rites, the hypothesis is offered that the giving of parts of oneself, including blood, can serve as an altruistic-expiatory alternative to suicide, thus avoiding the twin tragedies of healthy people who want to kill themselves and sick people who, for lack of a single vital organ, have to die.     

Mass Killings in the United States from 2006 to 2013: Social Contagion or Random Clusters?

In line with previous research on suicide and social contagion, there has been widespread speculation that mass killings—which often involve suicidal offenders—are socially contagious for up to 14 days. This study tested these claims by making comparisons (i) between observed chronological clusters of mass killings in the United States from 2006 to 2013 and clusters in 500 simulations containing 116,000 randomly generated dates, and then (ii) between observed mass killings receiving varying levels of public attention. No evidence of short‐term contagion was found, although longer term copycat effects may exist. Further scholarly and policy implications are discussed.     

Success and the aftermath of surrender

This paper first argues that a state can justifiably fight a hopeless war of self-defense when its enemy determines to massacre its people after it surrenders or is defeated. The main reason is that, in this situation, even if the victim state surrenders, it still has to suffer from harms that are similar to or worse than the harms involved in fighting a hopeless war. This paper then discusses some complicated issues raised by applying this argument to various situations in which the victims of war and the victims of massacre are not identical. I argue that, when the victims of massacre are randomly chosen, the victim state can justifiably fight such a war. When the victims of massacre belong to a specific group of people, the victim state should not fight such a war, even though the victims of massacre can defend themselves. This paper finally comments on an alternative approach to addressing the same issue.     

The Shadow of Dunblane

The massacre of sixteen children and their teacher in Scotland, at the Dunblane Primary School, earlier this year, shook the world. Hundreds of thousands of flowers were sent from all over the globe, as a gesture of sympathy and solidarity. Eight months later, the world carries on its normal business, but for the people of Dunblane there can be no return to normality. This article looks at some points raised by the Cullen Report, the Government inquiry into the massacre, particularly the emerging details about the background of the killer, Thomas Hamilton. These details are set alongside Jung's discussion of the Shadow archetype. The article also examines the role of the local churches at the time of the tragedy and thereafter, particularly the Cathedral at the center of Dunblane. The final section looks at some general reactions within the community to the killings.     

Do Women Really Kill for Honor? Conceptualizing Women’s Involvement in Honor Killings

So far, women’s involvement in honor killings has been attempted to explain with the emphasis on either patriarchy or the concept of hegemonic masculinity. However, the current conceptualization of women involved in honor killings is not completely representative of all of the cases. The accurate portrayal of women’s involvement in such killings requires a broader understanding of particular circumstances of the female perpetrators, the whole dynamic behind honor killings, and of the particular relationship between victim and the perpetrator. Through reflecting on the narratives of five female perpetrators, this article aims to provide this missing focus.     

Suicidal–Homicidal Ideation in Mass Killers and Transcendence

This article examines the role that suicidal–homicidal ideation plays in influencing mass killers and draws on the author’s concept of transcendent fantasy theory. Although numerous researchers touch on the fact that 50% of mass killers commit suicide, few have traced and compared the suicidal person’s fantasy process with that of the suicidal–homicidal killer’s fantasy process. Suicidal individuals tend to be intropunitive. They internalize the blame for real or imagined failures, and they seek to escape from such failures, or to inflict punishment on him- or herself for the same reasons. Mass killers externalize the blame for their real or imagined losses. Due to their mordant bitterness toward self and others, these suicidal–homicidal individuals often fantasize not only about escaping, but transcending their feelings of inadequacy, self-doubt, and worthlessness by having society see them as powerful, clever, and superior for pulling off a massacre and making (in their view) oppressive people pay.     

Confidential death to prevent suicidal contagion: an accepted, but never implemented, nineteenth-century idea.

Nineteenth-century medical literature often admonished the popular press to limit reports of suicide, because of a belief that knowledge of another's suicide could stimulate some persons to kill themselves. An 1837 case report (perhaps the earliest attempt at a psychological autopsy in an American medical journal) is discussed, because it presciently clarifies the concept of psychological sensitization. Its study leads to documentation of two examples of falsified death certificates. The power to prevent publicity of suicide by not reporting it may have diminished efforts for newspaper restraint, as did editorial resistance and later acceptance of Emile Durkheim's (1897/1951) strongly expressed belief that reports of suicide did not cause an overall increase in suicide. Despite lack of success over the past two centuries, efforts to keep reports of self-inflicted death confidential continue to flow from concern about suicidal contagion. Today, uncensored websites and books advocating suicide may limit the benefit of the U. S. Surgeon General's "call to action" to prevent suicide, which again supports voluntary media restraint in reporting suicide.     

Being Religious: Working at Self-Maintenance and Self-Transformation

We see religion in the things people treat as crucial to what they are and to what they aspire to become, things that make the biggest difference in how people feel about themselves. They may be social aspects or personal (behavioral or characterological) aspects of the self. The things people are militant about, the practices in regard to which they are most scrupulous, and the things about themselves that distress them are indicators of where their religious concerns lie, whatever the subject matter. People work to maintain themselves as they want to see themselves and as they want others to see them; they seek ways to repair damage to their selves. They seek also to transform themselves so as to escape present unhappy definitions of self and to achieve ideal states of being. What needs to be changed may be perceived as aspects of personal self, as attitudes other people have toward otherwise unchangeable aspects of self, or as the entire socio-political system in which people feel trapped. The process by which people manage successfully to transform themselves includes social cooperation, including the formation of groups to provide mutual reinforcement.     

Excluded from humanity: The dehumanizing effects of social ostracism

Humans have a fundamental need to form and maintain relationships. Social exclusion frustrates this need and has devastating psychological effects. The current research examines the relationship between social exclusion and the experience of dehumanization from the target’s perspective. When people were ostracized they judged themselves and those who ostracized them as less human (Studies 1 and 2), and believed they were viewed as less human by the perpetrators (Study 2). In both studies, essential ‘human nature’ was the dimension of humanness most sensitive to social exclusion.     

Thinking extreme social violence: The model of the literary plague

The author uses literary plagues as a model for thinking psychoanalytically about the basic anxieties activated among perpetrators of sanctioned massacres. The model of the plague allows abstracting an underlying primitive psychological organization characterized by syncretism and a powerful anxiety of de-differentiation and confusion, leading characteristically to imitative behavior within the in-group as well as to the disavowal of the out-group members similarities to oneself, i.e. the disavowal of the other's humanity. Recognizing the historical and social foundations of discrimination and genocide, the author analyzes the interaction between group and individual processes that allow ordinary people to join daily acts of immoral violence. She dramatizes the model of the plague through a psychoanalytic reading of three literary plagues: Thebes' plague according to Sophocles, Camus's chronicle of the plague in Oran, and Saramago's meditation on the plague of white blindness.     

Real-World Knowledge Facilitates Interpretation of Paintings by Naive Art Observers

It is often assumed that women kill themselves because of love and men because of achievement problems. The authors evaluated the suicide notes of 56 U.S. adult women and men with regard to love and achievement motives. Love themes were significantly more common than achievement themes, independent of sex and age. This suggests that, at least for U.S. adults who leave suicide notes, relationship concerns may be a dominant component of the motivation for suicide.     

Love and achievement motives in women's and men's suicide notes

It is often assumed that women kill themselves because of love and men because of achievement problems. The authors evaluated the suicide notes of 56 U.S. adult women and men with regard to love and achievement motives. Love themes were significantly more common than achievement themes, independent of sex and age. This suggests that, at least for U.S. adults who leave suicide notes, relationship concerns may be a dominant component of the motivation for suicide.     

Racial differences in self-disclosure of suicidal ideation and reasons for living: implications for training

Racial differences in suicidal self-disclosure and reasons for living were investigated in 2 separate studies. In Study 1, a random sample of archival client and therapist intake data from a university counseling center for 1 year was examined, and results indicate that ethnic minority clients do not self-disclose suicidal ideation as readily as their nonethnic minority peers. In addition, a significantly higher number of ethnic minority clients were deemed "hidden ideators" because their suicidal ideation only became evident when a counselor performed a suicide risk assessment. Only 1 of the 36 ethnic minority clients with suicidal ideation in the sample voluntarily self-disclosed this ideation at intake without an assessment by the therapist. Study 2 used the Reasons for Living Inventory (RFL) and compared African American and European American college students from an introductory psychology course. The RFL is a useful instrument to compare potential race differences in reasons people report for choosing not to kill themselves, because it does not require respondents to self-disclose (or to have) current suicidal ideation. The results from Study 2 indicate European Americans report fewer reasons for choosing not to kill themselves than their African American peers and that African Americans scored significantly higher than European Americans on the moral objections and survival and coping beliefs subscales of the RFL. Implications for training counselors in suicide risk assessment, prevention, and treatment with ethnic minorities are discussed.     

Oh death,where is thy sting? Reflections on dealing with dying patients

This paper examines the reactions of physicians and other health-professionals when they become involved in decisions about the death of their patients. The way people understand the condition of death has a profound influence on attitudes towards death and dying issues. Four traditional views of death are explored. The problem that physicians have in helping patients die (be it by hastening death through pain control, assisting patients in suicide or by more active means) is analyzed. Physicians, in dealing with such patients, must be mindful of their own, and their patients beliefs as well as mindful of the community in which such dying takes place. They must try to reconcile these often divergent views but can neither paternalistically deny patients their rational will, hide themselves behind an appeal to the law or go against their own deeply held moral views. When such views cannot be reconciled, compassionate transfer to a more compatible physician may be necessary.     

Why Kamm's Principle of Secondary Permissibility Cannot Save the Doctrine of Double Effect

The DDE yields counterintuitive verdicts about certain cases: it may deem it permissible to kill a certain number of people when they are not used as means and their death is not intended, but deny that killing fewer of these people is permissible if that requires intending their death, or using them as means. To accommodate the judgement that we may kill the lesser number in such cases, supporters of the DDE may appeal to Frances Kamm's Principle of Secondary Permissibility (PSP). The principle says, roughly, that if it is permissible to kill n people when not intending their death, or using them as means, then it is permissible to kill n ? m people in a way that does involve intending their deaths, or using them as means, as ‘secondarily permissible’ (where m > 0). In this article I argue that appealing to the PSP to solve the puzzling cases of the DDE is generally misleading and that it fails in particular cases. The crux of my argument is that the PSP allows killings that go against the grain of the DDE.     

R?ume der Gewalt

Violence is everywhere, just as love and the need for sexual satisfaction are omnipresent, nowadays just as it was 1,000 years ago. However, one is taken for granted as a part of fundamental human behavior and needs no explanation, while violence is considered an anomaly which should disappear from our lives. People who live in peace are irritated when they hear of massacres and violent acts which do not occur in their world. They cannot believe that people kill, abuse and sexually assault each other for no apparent reason and that some actually gain pleasure from this. Then the belief that violence is abnormal behavior under any circumstances helps them to imagine its reality as a space in which argumentation triumphs over fists. Humans, however, will not be what they are: they have always been complete. Violence is a human capability: that was always so and everywhere. It is a resource for action which is not only available for everybody but can also be used by everyone. Even the smallest can achieve an increase in power and gain respect by the use of the fists. The source of violence lies in the fundamentals of the powers of imagination. All atrocities can be imagined and what has once become engraved in the memory can never be removed. When one has understood what violence does to man and what man does with violence, it can no longer only be comprehended as an expression of ideas, intentions and programs, as a deviation which can be redressed by moral persuasion but as a consequence of an unlocking of safety measures which protect people from killing and injuring each other. Even in the future violence will be part of our lives. The belief in the healing powers of civilization is nothing more than romantic idealism. It always concerns only situations and people. Undoubtedly a depressing outlook but when one has comprehended that violence is an integral part of life, measures can also be taken to enclose it. Violence is an experience which creates order because death means the end of everything. For dreamers who crave eternal peace, this recognition is depressing but for realists it is a comfort.     

Sedation before ventilator withdrawal: can it be justified by double effect and called "allowing a patient to die"

...Recognizing that sedation and ventilator withdrawal have a causal impact on a patient's death does not open the door to active euthanasia but helps resist it by showing clearly where the debate centers. The heart of the euthanasia issue is not whether providers play a causal role in patients' deaths. They obviously often do when they withdraw burdensome or futile treatment or provide comfort, and these actions can be morally justified in appropriate circumstances. The key point is whether we can morally justify physicians playing two stronger causal roles: providing drugs and information for suicide and doing something in order to kill their patients. Before we can agree with those ethicists who argue that one can justify assisted suicide and active euthanasia despite the moral tradition that has shunned these causal roles, they must clearly show that the human good -- the good of the professions and of society at large, as well as the good of patients -- will be better served by physicians assisting in suicide and giving lethal injections....