The Lucifer Effect: Understanding How Good People Turn Evil

by Philip Zimbardo Narrated by Kevin Foley

Overview

What makes good people do bad things? How can moral people be seduced to act immorally? Where is the line separating good from evil, and who is in danger of crossing it?



Renowned social psychologist Philip Zimbardo has the answers, and in The Lucifer Effect he explains how-and the myriad reasons why-we are all susceptible to the lure of "the dark side." Drawing on examples from history as well as his own trailblazing research, Zimbardo details how situational forces and group dynamics can work in concert to make monsters out of decent men and women.



Zimbardo is perhaps best known as the creator of the Stanford Prison Experiment. Here, for the first time and in detail, he tells the full story of this landmark study, in which a group of college-student volunteers was randomly divided into guards and inmates and then placed in a mock prison environment. Within a week the study was abandoned, as ordinary college students were transformed into either brutal, sadistic guards or emotionally broken prisoners.



By illuminating the psychological causes behind such disturbing metamorphoses, Zimbardo enables us to better understand a variety of harrowing phenomena, from corporate malfeasance to organized genocide to how once upstanding American soldiers came to abuse and torture Iraqi detainees in Abu Ghraib. He replaces the long-held notion of the "bad apple" with the "bad barrel"-the idea that the social setting and the system contaminate the individual, rather than the other way around.



This is a book that dares to hold a mirror up to mankind, showing us that we might not be who we think we are. While forcing us to reexamine what we are capable of doing when caught up in the crucible of behavioral dynamics, though, Zimbardo also offers hope. We are capable of resisting evil, he argues, and can even teach ourselves to act heroically. Like Hannah Arendt's Eichmann in Jerusalem and Steven Pinker's The Blank Slate, The Lucifer Effect is a shocking, engrossing study that will change the way we view human behavior.

Editorial Reviews

Publishers Weekly

Psychologist Zimbardo masterminded the famous Stanford Prison Experiment, in which college students randomly assigned to be guards or inmates found themselves enacting sadistic abuse or abject submissiveness. In this penetrating investigation, he revisits—at great length and with much hand-wringing—the SPE study and applies it to historical examples of injustice and atrocity, especially the Abu Ghraib outrages by the U.S. military. His troubling finding is that almost anyone, given the right "situational" influences, can be made to abandon moral scruples and cooperate in violence and oppression. (He tacks on a feel-good chapter about "the banality of heroism," with tips on how to resist malign situational pressures.) The author, who was an expert defense witness at the court-martial of an Abu Ghraib guard, argues against focusing on the dispositions of perpetrators of abuse; he insists that we blame the situation and the "system" that constructed it, and mounts an extended indictment of the architects of the Abu Ghraib system, including President Bush. Combining a dense but readable and often engrossing exposition of social psychology research with an impassioned moral seriousness, Zimbardo challenges readers to look beyond glib denunciations of evil-doers and ponder our collective responsibility for the world's ills. 23 photos. (Apr. 3)

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Library Journal

Zimbardo (psychology, emeritus, Stanford Univ.) is best known for a 1971 study, since called the Stanford Prison Experiment, in which student volunteers were randomly assigned to be guards or prisoners in a simulated jail. Although everyone involved knew that the so-called prisoners weren't guilty of anything, the violence and humiliation inflicted by the guards became so severe that the study had to be terminated prematurely. Here, Zimbardo explains that this happened not because the guards were bad people but because of the social situation into which they were thrust. Recently, he studied a real-life situation of his experiment when he served as a defense consultant in the trial of an Abu Ghraib guard. Zimbardo describes his own work and that of others, such as psychologist Stanley Milgram and sociologist Erving Goffman, in order to build a set of prescriptions for governments and organizations that would minimize the possibility of such human rights abuses occurring again. A well-written and important work; recommended for all libraries.
—Mary Ann Hughes

From the Publisher

The Lucifer Effect will change forever the way you think about why we behave the way we do—and, in particular, about the human potential for evil. This is a disturbing book, but one that has never been more necessary.”—Malcolm Gladwell
 
“An important book . . . All politicians and social commentators . . . should read this.”—The Times (London)

“Powerful . . . an extraordinarily valuable addition to the literature of the psychology of violence or ‘evil.’”—The American Prospect
 
“Penetrating . . . Combining a dense but readable and often engrossing exposition of social psychology research with an impassioned moral seriousness, Zimbardo challenges readers to look beyond glib denunciations of evil-doers and ponder our collective responsibility for the world’s ills.”—Publishers Weekly
 
“A sprawling discussion . . . With this book, Zimbardo couples a thorough narrative of the Stanford Prison Experiment with an analysis of the social dynamics of the Abu Ghraib prison in Iraq, arguing that the ‘experimental dehumanization’ of the former is instructive in understanding the abusive conduct of guards at the latter.”—Booklist
 
“In the Stanford Prison Experiment, Philip Zimbardo bottled evil in a laboratory. The lessons he learned show us our dark nature but also fill us with hope if we heed their counsel. The Lucifer Effect reads like a novel.”—Anthony Pratkanis, Ph.D., professor emeritus of psychology, University of California

JULY 2011 - AudioFile

Kevin Foley’s deep, gentle voice guides listeners through Zimbardo’s complicated assessment of the role of institutional forces upon the individual. Starting with his infamous Stanford Prison Experiment and ending with a discussion of the Abu Ghraib Prison scandal, Zimbardo illustrates the complex forces at work that can manipulate good people into making poor, and even horrific, decisions. Foley consistently maintains listeners’ attention with inflection and emphasis, all the while keeping to a good narrative pace despite the sometimes complex information being delivered. He provides speaking voices that do not have much range, but his lack of differentiation does not detract overall. L.E. © AudioFile 2011, Portland, Maine

Product Details

BN ID:	2940170601776
Publisher:	Tantor Audio
Publication date:	03/31/2011
Edition description:	Unabridged

Read an Excerpt

CHAPTER ONE
 
The Psychology of Evil: Situated Character Transformations
 
The mind is its own place, and in itself can make a heaven of hell, a hell of heaven.
 
—John Milton, Paradise Lost
 
Look at this remarkable image for a moment. Now close your eyes and conjure it in your memory.
 
Does your mind’s eye see the many white angels dancing about the dark heavens? Or do you see the many black demons, horned devils inhabiting the bright white space of Hell? In this illusion by the artist M. C. Escher, both perspectives are equally possible. Once aware of the congruence between good and evil, you cannot see only one and not the other. In what follows, l will not allow you to drift back to the comfortable separation of Your Good and Faultless Side from Their Evil and Wicked Side. “Am I capable of evil?” is the question that I want you to consider over and over again as we journey together to alien environments.
 
Three psychological truths emerge from Escher’s image. First, the world is filled with both good and evil—was, is, will always be. Second, the barrier between good and evil is permeable and nebulous. And third, it is possible for angels to become devils and, perhaps more difficult to conceive, for devils to become angels.
 
Perhaps this image reminds you of the ultimate transformation of good into evil, the metamorphosis of Lucifer into Satan. Lucifer, the “light bearer,” was God’s favorite angel until he challenged God’s authority and was cast into Hell along with his band of fallen angels. “Better to reign in Hell than serve in Heaven,” boasts Satan, the “adversary of God” in Milton’s Paradise Lost. In Hell, Lucifer-Satan becomes a liar, an empty imposter who uses boasts, spears, trumpets, and banners, as some national leaders do today. At the Demonic Conference in Hell of all the major demons, Satan is assured that he cannot regain Heaven in any direct confrontation.1 However, Satan’s statesman, Beelzebub, comes up with the most evil of solutions in proposing to avenge themselves against God by corrupting God’s greatest creation, humankind. Though Satan succeeds in tempting Adam and Eve to disobey God and be led into evil, God decrees that they will in time be saved. However, for the rest of time, Satan will be allowed to slither around that injunction, enlisting witches to tempt people to evil. Satan’s intermediaries would thereafter become the target of zealous inquisitors who want to rid the world of evil, but their horrific methods would breed a new form of systemic evil the world had never before known.
 
Lucifer’s sin is what thinkers in the Middle Ages called “cupiditas.”*1 For Dante, the sins that spring from that root are the most extreme “sins of the wolf,” the spiritual condition of having an inner black hole so deep within oneself that no amount of power or money can ever fill it. For those suffering the mortal malady called cupiditas, whatever exists outside of one’s self has worth only as it can be exploited by, or taken into one’s self. In Dante’s Hell those guilty of that sin are in the ninth circle, frozen in the Lake of Ice. Having cared for nothing but self in life, they are encased in icy Self for eternity. By making people focus only on oneself in this way, Satan and his followers turn their eyes away from the harmony of love that unites all living creatures.
 
The sins of the wolf cause a human being to turn away from grace and to make self his only good—and also his prison. In the ninth circle of the Inferno, the sinners, possessed of the spirit of the insatiable wolf, are frozen in a self-imposed prison where prisoner and guard are fused in an egocentric reality.
 
In her scholarly search for the origins of Satan, the historian Elaine Pagels offers a provocative thesis on the psychological significance of Satan as humanity’s mirror:
 
What fascinates us about Satan is the way he expresses qualities that go beyond what we ordinarily recognize as human. Satan evokes more than the greed, envy, lust, and anger we identify with our own worst impulses, and more than what we call brutality, which imputes to human beings a resemblance to animals (“brutes”) . . . . Evil, then, at its worst, seems to involve the supernatural—what we recognize, with a shudder, as the diabolic inverse of Martin Buber’s characterization of God as “wholly other.”
 
We fear evil, but are fascinated by it. We create myths of evil conspiracies and come to believe them enough to mobilize forces against them. We reject the “Other” as different and dangerous because it’s unknown, yet we are thrilled by contemplating sexual excess and violations of moral codes by those who are not our kind. Professor of religious studies David Frankfurter concludes his search for Evil Incarnate by focusing on the social construction of this evil other.
 
[T]he construction of the social Other as cannibal-savage, demon, sorcerer, vampire, or an amalgam of them all, draws upon a consistent repertoire of symbols of inversion. The stories we tell about people out on the periphery play with their savagery, libertine customs, and monstrosity. At the same time, the combined horror and pleasure we derive from contemplating this Otherness—sentiments that influenced the brutality of colonists, missionaries, and armies entering the lands of those Others—certainly affect us at the level of individual fantasy, as well.
 
TRANSFORMATIONS: ANGELS, DEVILS, AND THE REST OF US MERE MORTALS
 
The Lucifer Effect is my attempt to understand the processes of transformation at work when good or ordinary people do bad or evil things. We will deal with the fundamental question “What makes people go wrong?” But instead of resorting to a traditional religious dualism of good versus evil, of wholesome nature versus corrupting nurture, we will look at real people engaged in life’s daily tasks, enmeshed in doing their jobs, surviving within an often turbulent crucible of human nature. We will seek to understand the nature of their character transformations when they are faced with powerful situational forces.
 
Let’s begin with a definition of evil. Mine is a simple, psychologically based one: Evil consists in intentionally behaving in ways that harm, abuse, demean, dehumanize, or destroy innocent others—or using one’s authority and systemic power to encourage or permit others to do so on your behalf. In short, it is “knowing better but doing worse.”
 
What makes human behavior work? What determines human thought and action? What makes some of us lead moral, righteous lives, while others seem to slip easily into immorality and crime? Is what we think about human nature based on the assumption that inner determinants guide us up the good paths or down the bad ones? Do we give insufficient attention to the outer determinants of our thoughts, feelings, and actions? To what extent are we creatures of the situation, of the moment, of the mob? And is there anything that anyone has ever done that you are absolutely certain you could never be compelled to do?
 
Most of us hide behind egocentric biases that generate the illusion that we are special. These self-serving protective shields allow us to believe that each of us is above average on any test of self-integrity. Too often we look to the stars through the thick lens of personal invulnerability when we should also look down to the slippery slope beneath our feet. Such egocentric biases are more commonly found in societies that foster independent orientations, such as Euro-American cultures, and less so in collectivist-oriented societies, such as in Asia, Africa, and the Middle East.
 
In the course of our voyage through good and evil, I will ask you to reflect upon three issues: How well do you really know yourself, your strengths and weaknesses? Does your self-knowledge come from reviewing your behavior in familiar situations or from being exposed to totally new settings where your old habits are challenged? In the same vein, how well do you really know the people with whom you interact daily: your family, friends, co-workers, and lover? One thesis of this book is that most of us know ourselves only from our limited experiences in familiar situations that involve rules, laws, policies, and pressures that constrain us. We go to school, to work, on vacation, to parties; we pay the bills and the taxes, day in and year out. But what happens when we are exposed to totally new and unfamiliar settings where our habits don’t suffice? You start a new job, go on your first computer-matched date, join a fraternity, get arrested, enlist in the military, join a cult, or volunteer for an experiment. The old you might not work as expected when the ground rules change.
 
Throughout our journey I would like you to continually ask the “Me also?” question as we encounter various forms of evil. We will examine genocide in Rwanda, the mass suicide and murder of Peoples Temple followers in the jungles of Guyana, the My Lai massacre in Vietnam, the horrors of Nazi concentration camps, the torture by military and civilian police around the world, and the sexual abuse of parishioners by Catholic priests, and search for lines of continuity between the scandalous, fraudulent behavior of executives at Enron and WorldCom corporations. Finally, we will see how some common threads in all these evils run through the recently uncovered abuses of civilian prisoners at Abu Ghraib Prison in Iraq. One especially significant thread tying these atrocities together will come out of a body of research in experimental social psychology, particularly a study that has come to be known as the Stanford Prison Experiment.
 

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