Inhumanity in the Stanford Prison Experiment
Introduction
According to Philip Zimbardo, dehumanization is the act of marginalizing another human being to the point where that person is seen to be less than human, outside the moral order—i.e., an animal. The moral order suggests that people should respect the lives of other human beings. When that order is ignored, dehumanization occurs. This paper will look at what dehumanization is, why it is so important to “The Lucifer Effect,” and how it is pursued in “The Lucifer Effect” that Zimbardo describes as he recounts his own past experience with the Stanford Prison Experiment and in the context of the Abu Ghraib scandal.
What is Dehumanization?
Dehumanization is one of the most horrific experiences that can occur to a human being. Every human being has a sense of self-worth, a sense of pride, a sense of self, and even an ideal self, as Carl Rogers explains in his psychological theory on human motivation. Even the most miserable of human beings, the most depressed and suicidal, want love, respect, approval and esteem, as the memoirs of Dean Unkefer indicate. The need for esteem, love, friendship and social support is part of Abraham Maslow’s hierarchy of needs and human motivation model as well.
The reason dehumanization occurs is still something of a mystery for some researchers, though dehumanization is not really a modern phenomenon at all. Individuals have acted inhumanely towards one another since the beginning of time, and one need only look to the Hebrew Bible, the Old Testament, to read about the first instance of fratricide—the murder of Abel by his brother Cain. That is a clear instance of dehumanization by Cain, who, acting out of hatred and jealousy, slew his brother when his brother’s offering to God was deemed more acceptable than Cain’s. That such stories appear again and again throughout human history suggests that there is something fallen in human nature, something prone to evil that can live and exist just below the surface of human politeness, waiting like a virus for the time to attack—that time when the better virtues and habits of the human being begin to wear thin and weaken, making the person vulnerable to his...
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