Tip: click a paragraph to jump to the exact moment in the video. Narcissism and Vicarious, Simulated Life

1. 00:02 One major drawback in social learning theory is the supposition that the only way uh for children to learn, to evolve, to grow and to develop is by emulating and imitating other people mainly adults and initially parental figures. This is known as modeling. But social learning theory neglects another major pathway of learning and that is games. Games people play. Yes, Eric Burn. Games people play. A game is a simulation of life without the risks attendant upon the actual experience. So if we were to go through life One major drawback in social learning theory is the supposition that the only way uh for children to learn, to evolve, to grow and to develop is by emulating and imitating other people mainly adults and initially parental figures. This is known as modeling. But social learning theory neglects another major pathway of learning and that is games. Games people play. Yes, Eric Burn. Games people play. A game is a simulation of life without the risks attendant upon the actual experience. So if we were to go through life
2. 00:52 experiencing everything, the cost, the personal cost would be enormous. But and games allow us to have a few of these experiences without paying the price, without enduring the consequences, without being exposed to adverse outcomes. Games are a safe way, a kind of sandbox, a safe way to experience life. You know, it’s like with malware, you could actually trigger malware. You could you could activate it in a sandbox and then it doesn’t affect the rest of the computer. This sandbox is games. And today I’m going to discuss experiencing everything, the cost, the personal cost would be enormous. But and games allow us to have a few of these experiences without paying the price, without enduring the consequences, without being exposed to adverse outcomes. Games are a safe way, a kind of sandbox, a safe way to experience life. You know, it’s like with malware, you could actually trigger malware. You could you could activate it in a sandbox and then it doesn’t affect the rest of the computer. This sandbox is games. And today I’m going to discuss
3. 01:37 vicarious experiences, secondhand experiences, experiences by proxy, remote experiences, removed experiences, distant experience, experiencing via simulation. Experiencing vicariously is the main way actually that people interact with reality, with each other and with remote scenarios. We all intuitively and reflexively generate plan B’s, plan C’s, and plan D’s. We all ask ourselves all the time the the whatif question and we all engage in huristics in rules of thumb that somehow guide our vicarious experiences, secondhand experiences, experiences by proxy, remote experiences, removed experiences, distant experience, experiencing via simulation. Experiencing vicariously is the main way actually that people interact with reality, with each other and with remote scenarios. We all intuitively and reflexively generate plan B’s, plan C’s, and plan D’s. We all ask ourselves all the time the the whatif question and we all engage in huristics in rules of thumb that somehow guide our
4. 02:29 behavior. And so within the mind there is this simulation center. The simulation center works at the background in the background and keeps generating all kinds of scripts and scenarios. and preparing the individual to function or in these situations and to adapt positively. Now most of these scenarios never come to be. Most of these scripts prove to be superfluous and unneeded. And most of the situ imagined situations are as the name implies imagined. And yet we keep generating them all the time. Because reality behavior. And so within the mind there is this simulation center. The simulation center works at the background in the background and keeps generating all kinds of scripts and scenarios. and preparing the individual to function or in these situations and to adapt positively. Now most of these scenarios never come to be. Most of these scripts prove to be superfluous and unneeded. And most of the situ imagined situations are as the name implies imagined. And yet we keep generating them all the time. Because reality
5. 03:20 contains a huge amount of noise, randomness, uncertainty, and indeterminacy. It behooves us as complex organisms to create alternative worlds. Alternative worlds in our mind that we then seek to adapt to. It’s preparedness. It’s like creating different kinds of manuals. What if? What if there’s a nuclear war? What if there’s a financial crisis? What if my wife um cheats on me? What if I have to endure a divorce? What if my child dies? What if? And we we are we are busy all the time generating contains a huge amount of noise, randomness, uncertainty, and indeterminacy. It behooves us as complex organisms to create alternative worlds. Alternative worlds in our mind that we then seek to adapt to. It’s preparedness. It’s like creating different kinds of manuals. What if? What if there’s a nuclear war? What if there’s a financial crisis? What if my wife um cheats on me? What if I have to endure a divorce? What if my child dies? What if? And we we are we are busy all the time generating
6. 04:05 these highly improbable scenarios. And this is why when we are fi when we are finally confronted with the abrupt, with the sudden, with the unpredictable, with the unexpected, we are somehow prepared, somehow ready for it. The adaptation may be difficult, honorous, taxing, um maybe devastating, but we still survive. And the reason we survive is that we have already experienced this. We have already lived through this scenario. We’ve already been there. We’ve been there. We’ve done that. If only in our minds. these highly improbable scenarios. And this is why when we are fi when we are finally confronted with the abrupt, with the sudden, with the unpredictable, with the unexpected, we are somehow prepared, somehow ready for it. The adaptation may be difficult, honorous, taxing, um maybe devastating, but we still survive. And the reason we survive is that we have already experienced this. We have already lived through this scenario. We’ve already been there. We’ve been there. We’ve done that. If only in our minds.
7. 04:47 My name is Sambaknin. I’m the author of Malignant Self-Love, Narcissism Revisited, and a professor of psychology. And before we go to this vicarious video, before we proceed, I would like to announce a free free as in no money changes hands and no favors as well. So free seminar, three and a half day seminar in the magnificent heritage site city of Oid. O R I May 21st to the 24th inclusive May 21st, 22nd, 23rd, 24th. And uh if you want to reserve a seat, and we are running out of seats faster My name is Sambaknin. I’m the author of Malignant Self-Love, Narcissism Revisited, and a professor of psychology. And before we go to this vicarious video, before we proceed, I would like to announce a free free as in no money changes hands and no favors as well. So free seminar, three and a half day seminar in the magnificent heritage site city of Oid. O R I May 21st to the 24th inclusive May 21st, 22nd, 23rd, 24th. And uh if you want to reserve a seat, and we are running out of seats faster
8. 05:32 than I’ve imagined, I admit. So if you want to reserve a seat, please write to me urgently now at samvakningmail.com. my name sambakin one word atgmail.com the email address is in the description of the video which happens to be under the video and I will reserve a seat for you um May 21st to 24th North Macedonia seminar the life cycle of the narcissist uh his relationship or her relationship with parents their parents their spouses or intimate partners and their own children from self to object, than I’ve imagined, I admit. So if you want to reserve a seat, please write to me urgently now at samvakningmail.com. my name sambakin one word atgmail.com the email address is in the description of the video which happens to be under the video and I will reserve a seat for you um May 21st to 24th North Macedonia seminar the life cycle of the narcissist uh his relationship or her relationship with parents their parents their spouses or intimate partners and their own children from self to object,
9. 06:23 a progression should be fascinating. A view of narcissism as a life cycle like in many more primitive organisms. Okay, I hope to see you there. Let’s delve right into the pool of vicariousness. in experiencing uh life. We are so immersed in the challenges that we are faced with in a desperate attempt to survive and to thrive that we don’t have time to appreciate the wonder of it all. And you could be you could regard reality as wondrous and miraculous and amazing because of its majesty, because a progression should be fascinating. A view of narcissism as a life cycle like in many more primitive organisms. Okay, I hope to see you there. Let’s delve right into the pool of vicariousness. in experiencing uh life. We are so immersed in the challenges that we are faced with in a desperate attempt to survive and to thrive that we don’t have time to appreciate the wonder of it all. And you could be you could regard reality as wondrous and miraculous and amazing because of its majesty, because
10. 07:18 of its intensity, because of its extensiveness and richness. Or you could regard reality as fascinating because it’s so evil and dark and horrible. And this is what what we know as morbid fascination. When we simulate reality, when we play out reality in our minds, when we create different possible scenarios and then embark on adapt adaptation to these scenarios, when we when we teach ourselves train train ourselves to survive in a variety of possible scripts and and evolutions or timelines of reality, of its intensity, because of its extensiveness and richness. Or you could regard reality as fascinating because it’s so evil and dark and horrible. And this is what what we know as morbid fascination. When we simulate reality, when we play out reality in our minds, when we create different possible scenarios and then embark on adapt adaptation to these scenarios, when we when we teach ourselves train train ourselves to survive in a variety of possible scripts and and evolutions or timelines of reality,
11. 08:06 um we usually experience morbid fascination. It’s a bit threatening to imagine to imagine life or to imagine an experience or to imagine reality. It’s a bit threatening and usually we prepare ourselves for the worst. Not for the best, but for the worst. Very few people sit around and say, “Okay, now I have to imagine winning a billion dollars in the lottery and what am I going to do with it?” That’s very few people are doing this. The vast majority of people would prepare themselves for a divorce or a um we usually experience morbid fascination. It’s a bit threatening to imagine to imagine life or to imagine an experience or to imagine reality. It’s a bit threatening and usually we prepare ourselves for the worst. Not for the best, but for the worst. Very few people sit around and say, “Okay, now I have to imagine winning a billion dollars in the lottery and what am I going to do with it?” That’s very few people are doing this. The vast majority of people would prepare themselves for a divorce or a
12. 08:44 terminal illness or a war or a financial crisis. So, we keep imagining the worst and we keep adapting in our mind. We keep adapting to these cataclysmic catastrophizing scenarios. And so there’s morbid fascination. And one example of this kind of behavior is our the addiction, our addiction to crime, true crime, fictitious crime, crime in general. We love to observe crime, to watch crime, to analyze crime. We gobble up the gossip. We wallow in the most in the darkest most penumbal details. We we terminal illness or a war or a financial crisis. So, we keep imagining the worst and we keep adapting in our mind. We keep adapting to these cataclysmic catastrophizing scenarios. And so there’s morbid fascination. And one example of this kind of behavior is our the addiction, our addiction to crime, true crime, fictitious crime, crime in general. We love to observe crime, to watch crime, to analyze crime. We gobble up the gossip. We wallow in the most in the darkest most penumbal details. We we
13. 09:28 kind of recoil in horror and then get attracted in inexurably. We can’t help ourselves. There’s something in crime which is simultaneously enticing and revolting. Something that is nosiating and yet addictive. It’s witnessing crime is a vicarious simulation of a possible experience. And by watching and witnessing crime, we are training ourselves in effect. There’s a lot of learning that it’s a learning curve. Now, very few people people would admit to it. If you were to ask people, why do you keep watching um kind of recoil in horror and then get attracted in inexurably. We can’t help ourselves. There’s something in crime which is simultaneously enticing and revolting. Something that is nosiating and yet addictive. It’s witnessing crime is a vicarious simulation of a possible experience. And by watching and witnessing crime, we are training ourselves in effect. There’s a lot of learning that it’s a learning curve. Now, very few people people would admit to it. If you were to ask people, why do you keep watching um
14. 10:10 why do you keep watching true crime? Very few people would say because I’m I’m studying criminology or or crime scene uh you know crime scene techniques. Very few people would say this but actually they do. Actually, there’s a lot of background learning going on and it is coupled with positive emotional rewards because when you watch a crime movie or a crime scene or crime a crime a true crime podcast or a true crime series on television on Netflix or whatever, when you’re watching these things, you feel why do you keep watching true crime? Very few people would say because I’m I’m studying criminology or or crime scene uh you know crime scene techniques. Very few people would say this but actually they do. Actually, there’s a lot of background learning going on and it is coupled with positive emotional rewards because when you watch a crime movie or a crime scene or crime a crime a true crime podcast or a true crime series on television on Netflix or whatever, when you’re watching these things, you feel
15. 10:48 vindicated. You feel exonerated. You feel righteous. the it’s it’s uh it’s kind of when you’re watching crime, it’s it’s as if you’re saying, you see, I’m an observer of crime, but I’m not a criminal. And I’m not a criminal because I’m morally and ethically superior. It’s a form of self sanctimonious or sanctimonious self-righteousness. It’s a morality play. It’s a it’s an infantile splitting defense mechanism. The criminals are all bad and that makes vindicated. You feel exonerated. You feel righteous. the it’s it’s uh it’s kind of when you’re watching crime, it’s it’s as if you’re saying, you see, I’m an observer of crime, but I’m not a criminal. And I’m not a criminal because I’m morally and ethically superior. It’s a form of self sanctimonious or sanctimonious self-righteousness. It’s a morality play. It’s a it’s an infantile splitting defense mechanism. The criminals are all bad and that makes
16. 11:26 me all good. And yet at the same time, watching crime is strangely rewarding and and morbidly fascinating because of what I call vicarious vice. crime. Watching crime, being exposed to crime, observing crime and so on, allows us to experience the dark side, the shadow side, allows us to experience that which is forbidden, the utterly liberated and free, free from constraints, liberated from social demands and expectations. We experience these vicariously by proxy through the personality and actions of me all good. And yet at the same time, watching crime is strangely rewarding and and morbidly fascinating because of what I call vicarious vice. crime. Watching crime, being exposed to crime, observing crime and so on, allows us to experience the dark side, the shadow side, allows us to experience that which is forbidden, the utterly liberated and free, free from constraints, liberated from social demands and expectations. We experience these vicariously by proxy through the personality and actions of
17. 12:11 the criminal on screen or in the book. It is as if for a moment there we do become the criminal only without the attendant costs, the inevitable adverse consequences and the punitive measures that the criminal is assuredly going to be exposed to ultimately. It’s as if as if someone gives us the opportunity to become free of charge criminals, proono criminals or gratis criminals. you know, criminals, crim crime without the cost, the kind of crime that pays. And so at the same time, the witnessing of crime on screen, in a the criminal on screen or in the book. It is as if for a moment there we do become the criminal only without the attendant costs, the inevitable adverse consequences and the punitive measures that the criminal is assuredly going to be exposed to ultimately. It’s as if as if someone gives us the opportunity to become free of charge criminals, proono criminals or gratis criminals. you know, criminals, crim crime without the cost, the kind of crime that pays. And so at the same time, the witnessing of crime on screen, in a
18. 12:56 book, whatever, on podcast, the witnessing of crime allows us to be simultaneously the criminal, the judge, the jury, and the executioner. We are both morally upright and justified and morally object and depraved. And this is an amazing experience because it affords wholeness. It’s a holistic experience. When you experience in life some aspect, some dimension, some event or some other person in all its dimensions, it is spiritual. It is transcendent. And I think it’s a great definition of book, whatever, on podcast, the witnessing of crime allows us to be simultaneously the criminal, the judge, the jury, and the executioner. We are both morally upright and justified and morally object and depraved. And this is an amazing experience because it affords wholeness. It’s a holistic experience. When you experience in life some aspect, some dimension, some event or some other person in all its dimensions, it is spiritual. It is transcendent. And I think it’s a great definition of
19. 13:38 love. Love allows you to experience another p person in his or her totality. And similarly, when you’re watching crime scenes or crime podcasts or crime series or reading a crime book, Agatha Christie or whatever, at the same time, you are the detective and the criminal. the Herk pro her puo and the the uh offender or the perpetrator about to to be captured and shipped off to to be hanged at the same time. And it is this holistic experience that renders it irresistible because it becomes a universe. There’s nothing outside it. love. Love allows you to experience another p person in his or her totality. And similarly, when you’re watching crime scenes or crime podcasts or crime series or reading a crime book, Agatha Christie or whatever, at the same time, you are the detective and the criminal. the Herk pro her puo and the the uh offender or the perpetrator about to to be captured and shipped off to to be hanged at the same time. And it is this holistic experience that renders it irresistible because it becomes a universe. There’s nothing outside it.
20. 14:21 And this is what is known as a shared fantasy. Now I mentioned the witnessing of crime and this is a way to vicariously experience um antisocial the antisocial actions of other people and to prepare yourself for them as a learning experience training experience. It’s a kind of workshop even as you feel superior, morally superior. But sometimes we witness natural disasters, epidemics, accidents. These are impersonal events. They’re not events brought on by people. They don’t involve choices or decisions And this is what is known as a shared fantasy. Now I mentioned the witnessing of crime and this is a way to vicariously experience um antisocial the antisocial actions of other people and to prepare yourself for them as a learning experience training experience. It’s a kind of workshop even as you feel superior, morally superior. But sometimes we witness natural disasters, epidemics, accidents. These are impersonal events. They’re not events brought on by people. They don’t involve choices or decisions
21. 15:04 or deliberations or cognitions or emotions. They are uh forces of nature. They are inevitable probabilities. They are like things happen. And so witnessing these things is a very objectifying experience because in a natural disaster, you’re no more than an object. Uh in an epidemic, you’re an object. In an accident, you’re an object. All these thing all these experiences objectify one oneself and so there’s a strong sense they they elicit a strong sense of unsafety. You don’t feel safe. It takes away your or deliberations or cognitions or emotions. They are uh forces of nature. They are inevitable probabilities. They are like things happen. And so witnessing these things is a very objectifying experience because in a natural disaster, you’re no more than an object. Uh in an epidemic, you’re an object. In an accident, you’re an object. All these thing all these experiences objectify one oneself and so there’s a strong sense they they elicit a strong sense of unsafety. You don’t feel safe. It takes away your
22. 15:50 certitude. The sense of predictability and determinacy. the ability to survive by trusting that there is structure and order. It’s u a chaotizing exper experience of chaos. So not only are you as an observer, not only are you experience experiencing extreme existential insecurity, ontological insecurity if you wish, but at the same time you also feel objectified and there’s a lot of danger there, a lot of risk and some kind of thrill. Again, morbid fascination and but they’re all vicarious certitude. The sense of predictability and determinacy. the ability to survive by trusting that there is structure and order. It’s u a chaotizing exper experience of chaos. So not only are you as an observer, not only are you experience experiencing extreme existential insecurity, ontological insecurity if you wish, but at the same time you also feel objectified and there’s a lot of danger there, a lot of risk and some kind of thrill. Again, morbid fascination and but they’re all vicarious
23. 16:38 because you’re witnessing the natural disaster on screen. You’re reading about the war in the New York Times. The epidemics the epidemic is stri strikes some obscure country in Africa and the accident has happened to your neighbor. In all these situations, you are the recipient of information. secondhand information about these events, unfortunate events. And that allows you to experience vicariously the danger, the risk, and the thrill and the adrenaline rush involved in these occurrences. because you’re witnessing the natural disaster on screen. You’re reading about the war in the New York Times. The epidemics the epidemic is stri strikes some obscure country in Africa and the accident has happened to your neighbor. In all these situations, you are the recipient of information. secondhand information about these events, unfortunate events. And that allows you to experience vicariously the danger, the risk, and the thrill and the adrenaline rush involved in these occurrences.
24. 17:20 And so the sense of safety is restored via the vicariousness. It’s like poking the bear or watching a fire. You know, it’s if you stand apart, if you stand aside, if you maintain the role of the observer, you can at the same time experience danger and risk and safety. Again, we are having a holistic experience, an experience that provides one with all the dimensions of the event. You’re safe, but you’re at risk. You’re in danger, but nothing’s going to happen to you. So, you experience both. And And so the sense of safety is restored via the vicariousness. It’s like poking the bear or watching a fire. You know, it’s if you stand apart, if you stand aside, if you maintain the role of the observer, you can at the same time experience danger and risk and safety. Again, we are having a holistic experience, an experience that provides one with all the dimensions of the event. You’re safe, but you’re at risk. You’re in danger, but nothing’s going to happen to you. So, you experience both. And
25. 18:11 this is the source of the elation and the addictive character of of these events. This is why we are drawn inexurably. We cannot help ourselves. That’s why people on a crime scene or accident scene, you you see many people congregate and and you know observe everything with horrified eyes. So the gore and the Now this vicarious experiencing or simulated experience is not limited to witnessing or observing. It can be active. Consider for example social activism. Social activism involves at the same this is the source of the elation and the addictive character of of these events. This is why we are drawn inexurably. We cannot help ourselves. That’s why people on a crime scene or accident scene, you you see many people congregate and and you know observe everything with horrified eyes. So the gore and the Now this vicarious experiencing or simulated experience is not limited to witnessing or observing. It can be active. Consider for example social activism. Social activism involves at the same
26. 18:57 time virtue signaling. Social activism. Activism affirms one belie one’s belief of one’s own virtue. I am virtuous because I’m socially active. So action can also foster and gender um vicarious experiences or simulated experiences. Why do I say that social activism is a simulated experience? Why why why don’t I say that social activism is a real experience because it’s not real. Social activism is a simulation. It’s a vicarious simulated form of politics. Whereas real life politicians pay the time virtue signaling. Social activism. Activism affirms one belie one’s belief of one’s own virtue. I am virtuous because I’m socially active. So action can also foster and gender um vicarious experiences or simulated experiences. Why do I say that social activism is a simulated experience? Why why why don’t I say that social activism is a real experience because it’s not real. Social activism is a simulation. It’s a vicarious simulated form of politics. Whereas real life politicians pay the
27. 19:48 price sometimes physical price, activists rarely pay the price. They are free to simulate politics without incurring any personal cost. And I know that in some circumstances, in some environments, some societies, some cultures, and some periods in history, activism ended badly for certain activists. Recent example in Minnesota. But that’s where you cross the line between activism and politics. Real pure activism is usually riskless. It is when activism becomes a political movement that risks emerge. The danger is present price sometimes physical price, activists rarely pay the price. They are free to simulate politics without incurring any personal cost. And I know that in some circumstances, in some environments, some societies, some cultures, and some periods in history, activism ended badly for certain activists. Recent example in Minnesota. But that’s where you cross the line between activism and politics. Real pure activism is usually riskless. It is when activism becomes a political movement that risks emerge. The danger is present
28. 20:43 and price personal price is paid. So activism is vicarious simulated politics with a reward, an emotional reward of feeling self-righteous, morally superior, the moral high ground as long as it doesn’t cross into politics. It’s a way to experience politics and many many activists end up being politicians. Actually, another example of a simulated experience is having a romantic or a sexual affair, let alone a one night stand, but an affair. Because an affair is a form of vicarious intimacy. and price personal price is paid. So activism is vicarious simulated politics with a reward, an emotional reward of feeling self-righteous, morally superior, the moral high ground as long as it doesn’t cross into politics. It’s a way to experience politics and many many activists end up being politicians. Actually, another example of a simulated experience is having a romantic or a sexual affair, let alone a one night stand, but an affair. Because an affair is a form of vicarious intimacy.
29. 21:28 It is a simulation of being in a couple, a simulation of having a family when actually there’s no real commitment. Had there been a real commitment, it would cease to be an affair. So an affair is a form of limrance elevated and transformed via simulation into a vicarious experience, simulated experience of something that is structurally, organically, ideologically different. a family or a couple. It is as if by having multiple affairs we are preparing ourselves to becoming members of a couple of a diad or It is a simulation of being in a couple, a simulation of having a family when actually there’s no real commitment. Had there been a real commitment, it would cease to be an affair. So an affair is a form of limrance elevated and transformed via simulation into a vicarious experience, simulated experience of something that is structurally, organically, ideologically different. a family or a couple. It is as if by having multiple affairs we are preparing ourselves to becoming members of a couple of a diad or
30. 22:18 establishing a family and or of transitioning from one family or from one couple to the next. It’s a training ground. And finally, narcissism. Narcissism is a form of vicarious experience, vicarious life. Because narcissism is founded on the mistaken, delusional, fantastic, inflated, grandio belief that one is superior by virtue of one’s accomplishments when actually there are no accomplishments and there’s no commenurate effort to accomplish anything. It is a simulation of accomplishments. establishing a family and or of transitioning from one family or from one couple to the next. It’s a training ground. And finally, narcissism. Narcissism is a form of vicarious experience, vicarious life. Because narcissism is founded on the mistaken, delusional, fantastic, inflated, grandio belief that one is superior by virtue of one’s accomplishments when actually there are no accomplishments and there’s no commenurate effort to accomplish anything. It is a simulation of accomplishments.
31. 23:04 It is a vicarious form of effort. It is effort by proxy because the narcissist appropriates other people’s accomplishments, tries to be like them by becoming them. And so narcissism is a highly parasitic form of life. It’s a symbiosis between the narcissist and the people the narcissist absorbs, digests, emulates, and whose life the narcissist steals lock, stock, and barrel. Narcissism therefore is a kind of rehearsal, dress rehearsal uh for life. The narcissist simulates life and rehearses life by It is a vicarious form of effort. It is effort by proxy because the narcissist appropriates other people’s accomplishments, tries to be like them by becoming them. And so narcissism is a highly parasitic form of life. It’s a symbiosis between the narcissist and the people the narcissist absorbs, digests, emulates, and whose life the narcissist steals lock, stock, and barrel. Narcissism therefore is a kind of rehearsal, dress rehearsal uh for life. The narcissist simulates life and rehearses life by
32. 23:54 pretending to be someone else by denying oneself actually by becoming false a false self. In all these situations, experience by proxy, simulated experience is supposed to lead to either preparedness, learning or emotional self-gratification by somehow attaining a superior position, usually morally. In the case of the narcissist is no different because the narcissist perceives himself or herself as superior not by virtue of having accomplished anything meaningful in life and not by virtue of having invested or pretending to be someone else by denying oneself actually by becoming false a false self. In all these situations, experience by proxy, simulated experience is supposed to lead to either preparedness, learning or emotional self-gratification by somehow attaining a superior position, usually morally. In the case of the narcissist is no different because the narcissist perceives himself or herself as superior not by virtue of having accomplished anything meaningful in life and not by virtue of having invested or
33. 24:48 committed to anything. Not by virtue of having worked hard. Not by virtue of having interacted with people in any meaningful sense. Not by virtue of having established anything. a legacy which would would would persist not by not by virtue of anything. The narcissist feels superior by virtue of his or her capacity to feel superior. It reminds me of the definition of celebrity. A celebrity is someone who is famous for being famous. A narcissist is someone whose sole accomplishment is to claim accomplishments. committed to anything. Not by virtue of having worked hard. Not by virtue of having interacted with people in any meaningful sense. Not by virtue of having established anything. a legacy which would would would persist not by not by virtue of anything. The narcissist feels superior by virtue of his or her capacity to feel superior. It reminds me of the definition of celebrity. A celebrity is someone who is famous for being famous. A narcissist is someone whose sole accomplishment is to claim accomplishments.