For example, in human conflict, many of us are willing to virtually demonize our adversary. Even in a secular society, many resort to explanatory narratives with remarkable parallels to the demonization narratives of “superstition.”424 Such narratives invoke the hidden forces of demon possession to explain the sufferings of the victim. Similarly, many of us attribute all our problems to the negative self-image we internalized as a child, as if the negative voice of our parents “took possession” of our souls. Such explanations render our parents the equivalent of the demonic other. By contrast,
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