Beck Aaron T
Department of Psychiatry, University of Pennsylvania, Philadelphia 19104, USA.
Behav Res Ther. 2002 Mar;40(3):209-16. doi: 10.1016/s0005-7967(01)00103-6.
The terrorist attacks in New York and Washington, D.C. on September 11, 2001 as well as domestic terrorism in the United States and elsewhere in the world has prompted an analysis of the psychology of the terrorist. The perpetrators' profound sense of being wronged--their values undermined by foreign powers or a corrupt domestic power structure--has cried out for revolution and revenge. The fanatic ideology of the perpetrators has provided the matrix for a progressively more malevolent representation of the oppressors: the Image of the Enemy. Retribution against the Enemy in the form of mass murder of anonymous civilians becomes an imperative. The counterpart of the image of the Enemy is the idealized collective self-image of members of the movement, faction, or cult. The group narcissism of the white supremacists in the United States, the Aum Shinrikyo in Japan, and the Islamic extremists enhance their collective self-image as pure, righteous, and united. While the foot soldiers, as in any war, gain glory through martyrdom, the instigators and leaders have their own personal narcissistic goals (power and prestige) and plan. For the extremist Islamists the ultimate goal has been overthrow of the moderate Islamic governments; for the domestic terrorists, destabilization of the national government and reinstitution of the traditional values.
2001年9月11日发生在纽约和华盛顿特区的恐怖袭击以及美国和世界其他地方的国内恐怖主义活动促使人们对恐怖分子的心理进行分析。这些肇事者深感自己受到了冤屈——他们的价值观受到外国势力或腐败的国内权力结构的破坏——因而强烈要求进行革命和复仇。肇事者狂热的意识形态为对压迫者的一种日益恶意的描绘提供了框架：敌人的形象。以大规模屠杀无名平民的形式对敌人进行报复成为当务之急。敌人形象的对应面是该运动、派别或邪教成员理想化的集体自我形象。美国白人至上主义者、日本奥姆真理教以及伊斯兰极端分子的群体自恋增强了他们作为纯洁、正义和团结的集体自我形象。与任何战争中的普通士兵一样，这些喽啰通过殉难获得荣耀，而煽动者和领导者则有他们自己个人的自恋目标（权力和威望）和计划。对极端伊斯兰主义者来说，最终目标是推翻温和的伊斯兰政府；对国内恐怖分子来说，则是破坏国家政府的稳定并恢复传统价值观。
