Combining the understanding of the development of how children handle anger and how they learn to differentiate self and other, and fantasy and reality, leads to an additional, important point. Suppose a person can’t tolerate his own angry wishes and he doesn’t distinguish well between self and other. He can easily attribute his own unwanted hatefulness to others, and he may then want to attack them for it. This process is extremely common, and we are all inclined to it to some degree. As childishly simplistic as it sounds, for humans, there is almost always an us and a them; we are good and they are bad. In addition to directing anger inappropriately at others, people can, of course, turn anger against themselves, and with just as much unreasonableness and venom. However much we grow up, development is never complete. We remain irrational, with a tenuous and incomplete perception of reality.
One would never give a weapon to an infant, but in light of these difficulties with respect to human development, should one give a weapon to an adult?
Whether or not humans have the self-control to possess weapons of great power and destructiveness, weapons are part of our evolution as a species. They have likely contributed to our remarkable success, protecting us from predators and enriching our diets. It is worth noting, however, that small-scale societies such as those we all evolved from often have high murder rates, and that lower rates of intra-societal violence tend to be found in larger, more highly regulated societies. People do not always adequately manage aggression themselves and benefit from external, societal assistance.
We humans all have the capacity to be mad: to be angry, to be crazy, to be crazed with anger. Fantasies of revenge are common when one is angry, and expectable when one has been hurt. Yet, expressions such as “blind with rage” and “seeing red” attest to the challenges to the sense of reality that rage can induce. The crucial distinction between having vengeful wishes and fantasies, and putting them into action, into reality, can crumble quickly. In addition to anger, fear is another emotion that can distort the perception of reality. Regular attention to the news suggests that police, whether they are aware of it or not, are more fearful of black men than of other people. They are more likely to perceive them as being armed and are quicker to shoot. For police and civilians alike, the presence of guns simultaneously requires greater impulse control and makes impulse control more difficult. The more guns, the more fear and anger, the more shootings – a vicious cycle.
Most people who commit crimes with guns, whether a singular “crime of passion” or a mass murder, have been crazed with anger. Some have been known to police as angry individuals with histories of getting into trouble, others not. But most have been angry, isolated individuals with problematic social relationships and little warm or respectful involvement with others to counterbalance their anger. Given the challenges inherent in human development, it is not surprising that in most societies there are a fair number of disaffected, angry, isolated individuals with inadequate realistic emotional regulation.
According to the anthropologist Scott Atran, who has studied both would-be and convicted terrorists, in addition to those individuals who are angry and disturbed, many recruits to terrorism are merely unsettled youth eager to find a sense of identity and belonging in a “band of brothers (and sisters).” He has described the “devoted actor,” who merges his identity with his combat unit and becomes willing to die for his comrades or their cause. These observations are consistent with both anthropological ideas about cultural influences on the sense of self in relation to groups, and with psychoanalytic emphasis on the difficulty of achieving a firm sense of self and other. In fusing with the group and its ideology, one gives up an independent self while feeling that one has gained a sense of self, belonging, and meaning. Whatever the psychological and social picture, it is obvious that the angry, isolated individuals who may regress and explode, and the countless unsettled youth of modern societies, cannot all be identified, tracked, and regulated by society, nor will they all seek help for their troubles. The United States’ decisions to allow massively destructive weapons to anyone and everyone are counter to everything we know about people.
Among many other things, Sigmund Freud is known for highlighting the comment that “The first man to hurl an insult rather than a spear was the founder of civilization.” Anger that is put into words is less destructive than anger put into violent action. From this point of view, the widespread presence of guns undermines civilization. Guns invite putting anger into action rather than conversation – they are a hindrance to impulse control and they shut down discussion. Democracy, a form of civilization contingent on impulse control, discussion, and voting, rather than submission to violent authority, is particularly undermined by guns. Congress should know: It has been so intimidated by the National Rifle Association that it has refused to outlaw private possession of military assault rifles and at the same time has submitted to outlawing the use of federal funds for research about gun violence. Despite this ban on research, there is overwhelming evidence that the presence of a gun in a home is associated not only with significantly increased murder rates, but also, as mental health professionals well know, greatly increased incidence of suicide.