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Right now, the stigma around NPD is being recognized as an international problem

The stigma surrounding narcissistic personality disorder, or NPD, is now beginning to be recognized internationally as a serious issue. A 2025 study explains that stigma toward NPD can become a major barrier to diagnosis and treatment, and it is being treated not as a mere online argument, but as a social problem that actually prevents support and understanding. In addition, the American Psychiatric Association explains that stigma and discrimination around mental illness can genuinely harm people and obstruct access to medical care and support.

What is more, this problem does not end with misunderstandings among the general public. A 2025 study also suggests that even clinicians may have emotions such as anger or irritation toward people involved with NPD, and that these feelings can distort assessment. In other words, NPD is becoming understood as a topic that can distort not only the people directly affected, but also the perceptions of those who observe and support them. The prejudice surrounding NPD is therefore not something outside society; it is a deeply rooted issue that can enter even the front lines of care.

NPD is not the name of a “bad person” or a “demon”

First, one thing must be made absolutely clear. NPD is not the name of a “bad person.” The American Psychiatric Association describes NPD as a complex diagnostic concept that requires careful handling, involving traits such as grandiosity, a strong need for admiration, and difficulty with empathy. And the casual use of the word “narcissist” in everyday speech is not the same as clinical NPD.

Likewise, the support organization NAMI says that NPD should be understood not as a simple “personality of malicious intent,” but as an issue related to the self, and that stigma drives people away from support. In other words, something that is originally complex, varies from person to person, and may be tied to suffering and vulnerability is often reduced in society to nothing more than a “label for a terrible person.”

First, society as a whole is made to see NPD as much worse than it really is

What I think matters most here is that society as a whole is shown NPD as something far worse, more frightening, and more dangerous than it is in its clinical understanding.

In other words, many people are given a distorted image before they ever develop an accurate understanding. The moment they hear the word NPD, impressions like “dangerous,” “evil,” or “someone to avoid” come to mind. That is not calm understanding; it is a very strong preconception. Research on stigma toward NPD also confirms that NPD tends to be viewed extremely negatively in society.

Society first creates a “bad ghost,” then sticks it onto a person

Put simply, I think what society does is first clothe the word NPD in an image like a “bad ghost,” and then stick that finished image onto a person.

First a terrifying image is created. Then that image is attached to someone you do not like. As a result, the person’s complexity, background, and original qualities become hard to see. What you are looking at is not the person themself, but the frightening story that was created beforehand. Once the label comes first, people are more likely to see that person as worse, more dangerous, and more simplistic than the facts would justify. This is precisely how stigma works.

The label can be used both on individuals and on politicians

The danger of this kind of labeling is not limited to interpersonal relationships. In politics as well, psychiatric language is sometimes used as a convenient tool to make it seem as though one has explained the other side.

In principle, politicians should be criticized for policy, accountability, governing ability, use of power, and ethics. But when the discussion shifts toward “Is this person NPD?” or “Is this pathological narcissism?”, debate about policy and responsibility is replaced by a story that pathologizes the entire person. The American Psychiatric Association’s maintenance of the Goldwater Rule, which considers it unethical to offer professional opinions about public figures without examination or consent, exists precisely because this danger is real.

In reality, “NPD-style labeling” of politicians has happened repeatedly

This is not an abstract argument. In practice, language using NPD or similar narcissism labels for politicians and national leaders has appeared again and again.

In the United States, around Donald Trump, language such as “narcissism” and “malignant narcissism” spread widely in the worlds of psychiatry and political commentary. In 2017, a book discussing Trump’s mental state caused major debate, and Lawfare treated it as a representative example of the controversy surrounding the Goldwater Rule. More recently as well, public letters and reports have continued to describe Trump as having “malignant narcissism.” What matters here is not diagnosing Trump, but the fact that such labeling discourse has actually circulated in political space.

Japan is not unrelated to this structure either. For example, a 2014 Japan Times essay described former Prime Minister Shinzo Abe as a symbol of “immature narcissism.” What I want to say here is not that I am diagnosing former Prime Minister Abe with anything. Rather, the point is that there has been a real tendency to use psychology- or psychiatry-like language on actual politicians as a way to shape impressions and simplify their personalities.

That is why this issue matters so much for right-leaning conservatives

This is the point I particularly want to emphasize. Stopping the demonization of the NPD label has considerable significance even for right-leaning conservatives.

In real political space, politicians with strong self-assertion, authority, a sense of nation, emphasis on order, confrontational rhetoric, or strong leadership styles are often more likely to be described with psychological labels such as “narcissist” or “pathological narcissism.” So the more NPD is strongly demonized in society, the more right-leaning or conservative politicians and commentators are drawn away from policy and argument and into talk about personality pathology. Recent debates around the Goldwater Rule have also criticized the political misuse of psychiatric terms during the Trump era as something one-sided and as a form of politics that can destroy individuals.

In short, reducing the demonization of the NPD label works in the direction of weakening the “neutralization by psychiatric labeling” that is often directed at the right and at conservatives. It makes it easier to bring discussion back to policy, responsibility, explanation, and governance rather than speculation about diagnoses. In this sense, addressing this issue has a very practical significance for right-leaning conservatives, not just a moral one.

Labels can amplify the anger and hatred of third parties

What I find especially dangerous about this issue is that a demonized label can move not only the person being labeled, but also the emotions of third parties around them.

If someone is repeatedly presented as “dangerous,” “abnormal,” or “pathological,” it is not surprising that more people will begin to see that person as scarier and more hateful than the facts would support. Of course, one cannot and should not claim that a particular label caused a specific incident. But stigma and labeling can distort people’s perceptions and intensify anger and fear, and that is consistent with stigma research on mental illness in general.

So this issue does not end as a mere problem of rude language. It carries the risk of functioning as a device that inflames hostility and disgust in third parties. When aimed at politicians, it can intensify social division and emotional polarization. I think more people should be aware of that.

Even so, the essence of this issue is not political advantage

That said, one thing must absolutely not be shifted. I do think it is true that this issue has meaning for right-leaning conservatives. But that is not the center of the matter.

What should be placed at the center is the suffering of the people involved. In a society where the word NPD is demonized, people who actually live with these traits or this suffering are more likely to be seen from the start as “bad people,” “dangerous people,” or “people to avoid.” As a result, they become less able to ask for help, less likely to be understood, and more likely to drift away from support. Research on stigma toward NPD also points to stigma as a central barrier to diagnosis and treatment.

In other words, even if there is political utility, it is only secondary. The starting point for addressing this issue must be to make the lives of the people actually suffering from demonization a little easier. If we drift away from that, anti-stigma arguments themselves become yet another political tool.

Conclusion

The stigma around NPD is now beginning to be recognized as a problem internationally. And it is not only a matter of misunderstandings among the general public, but also a matter involving bias and difficulty on the part of professionals. If society first shows NPD as something far worse than it really is, and then sticks that demonized label onto people, they will appear worse than they are both to individuals and to politicians. When that happens, anger, disgust, and fear are also more likely to be amplified.

That is why stopping the demonization of the NPD label matters even for right-leaning conservatives. In practice, politicians and commentators on the right and among conservatives are more likely to be pulled into talk of personality pathology. But in the end, what must be protected is not a political position. What must be protected is the human heart. Easing the suffering of those who are being demonized, misunderstood, and made less able to connect with support—that, I think, is the most important center of this issue.


Note

This article does not make psychiatric diagnoses of any specific real person. The references to politicians in the text are meant to describe the existence of such labeling and commentary as public discourse, and do not claim that the individuals concerned actually meet any particular diagnosis. The American Psychiatric Association states that offering professional opinions about public figures without examination and proper permission is unethical.

Some political rhetoric has a way of demonizing specific individuals with psychiatric labels and spreading that impression to third parties, making it easier to mobilize hostility and disgust.
In that sense, the demonization of NPD can harm not only the people directly affected, but also become fertile ground for political incitement and proxy attacks.

Addendum: the problem of labels affects not only those involved, but politics as a whole

One thing I want to add here is that this problem is by no means limited to the single label NPD.

In politics, there are repeated cases in which anonymous slander, image manipulation, labels that cast someone as dangerous, and simplified portrayals of personality are directed at a person over and over again. And this is not always done with the same words. Sometimes it is framed with a psychiatric label like NPD, and sometimes it spreads through language that simply makes someone seem like a “dangerous person” or an “abnormal person.”

What matters is not the name of the label itself, but its structure.
That is, the structure of making someone into a “being to fear” or a “being to despise” rather than letting facts and policies speak, and thereby moving the anger, distrust, and hostility of third parties.

Some people may feel, when hearing this, “Does something like that really happen?” But if you look at social media and online spaces, it is not unusual to see politicians being hit with large amounts of emotionally charged language and assertions from anonymous accounts whose identities are hidden. In those spaces, I think the power of each post individually is not always the main issue; rather, repeated patterns of language gradually shift the impressions and emotions of the people who are watching.

What becomes a problem here is not a calm examination of whether the other person’s policies or statements are right or wrong, but the emergence of a flow that makes the other person appear to be a “dangerous being” or an “abnormal being.” Once that happens, discussion moves away from substance and becomes more easily driven by impressions and emotions. Politicians themselves also become more exposed to a flood of noise based on hostility and misunderstanding, separate from the policy arguments they should actually be facing.

That is why working on this structure at the political level has significant meaning.
It is not merely a matter of protecting a particular politician or favoring a particular party. If we can see through labels, anonymous attacks, image manipulation, and emotional incitement, and weaken them, politics becomes easier to move forward based more on facts and policy.

And that also matters greatly for people with NPD.
If words like NPD stop being used like a “demon tag,” people with the condition will be less likely to be treated as villains from the outset, and the suffering caused by misunderstanding and prejudice should gradually lessen. In other words, this is a case where making political debate a little healthier and easing the burden on those affected can be pursued at the same time.

Put differently, it is a two-for-one outcome.
For politics, it reduces confusion caused by unnecessary incitement and labeling, making it easier to pursue the real debate more smoothly.
For those affected, it becomes easier to reduce the pain of being further hurt by demonization and misunderstanding.
That is why I think the significance of addressing this issue is greater than many people imagine.

However, the last thing I want to confirm again is that we must not lose sight of the center of this issue.
There are certainly benefits for politics, and in the end discussion may become smoother. But that is only one result. The starting point and the center should still be the people who are suffering because of demonization and misunderstanding.
I believe it is most important not to drift away from that when thinking about this issue.

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NPDラベルの悪魔化を止めることは、なぜ右寄りの保守にとって大きな意味があるのか――政治的レッテル貼りの危険と、当事者の苦しみを見失わないために

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菅原隆志

菅原隆志(すがわら たかし)。1980年、北海道生まれの中卒。宗教二世としての経験と、非行・依存・心理的困難を経て、独学のセルフヘルプで回復を重ねました。 「無意識の意識化」と「書くこと」を軸に実践知を発信し、作家として電子書籍セルフ出版も...

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菅原隆志(すがわら たかし)。1980年、北海道生まれの中卒。宗教二世としての経験と、非行・依存・心理的困難を経て、独学のセルフヘルプで回復を重ねました。 「無意識の意識化」と「書くこと」を軸に実践知を発信し、作家として電子書籍セルフ出版も行っています。 現在はAIジェネラリストとして、調査→構造化→編集→実装まで横断し、文章・制作・Web(WordPress等)を形にします。 IQ127(自己測定)。保有資格はメンタルケア心理士、アンガーコントロールスペシャリスト、うつ病アドバイザー。心理的セルフヘルプの実践知を軸に、作家・AIジェネラリスト(AI活用ジェネラリスト)として活動しています。 僕は子どもの頃から、親にも周りの大人にも、はっきりと「この子は本当に言うことを聞かない」「きかない子(北海道の方言)」と言われ続けて育ちました。実際その通りで、僕は小さい頃から簡単に“従える子”ではありませんでした。ただ、それは単なる反抗心ではありません。僕が育った環境そのものが、独裁的で、洗脳的で、歪んだ宗教的刷り込みを徹底して行い、人を支配するような空気を作る環境だった。だから僕が反発したのは自然なことで、むしろ当然だったと思っています。僕はあの環境に抵抗したことを、今でも誇りに思っています。 幼少期は熱心な宗教コミュニティに囲まれ、カルト的な性質を帯びた教育を受けました(いわゆる宗教二世。今は脱会して無宗教です)。5歳頃までほとんど喋らなかったとも言われています。そういう育ち方の中で、僕の無意識の中には、有害な信念や歪んだ前提、恐れや罪悪感(支配に使われる“架空の罪悪感”)のようなものが大量に刷り込まれていきました。子どもの頃は、それが“普通”だと思わされる。でも、それが”未処理のまま”だと、そのツケはあとで必ず出てきます。 13歳頃から非行に走り、18歳のときに少年院から逃走した経験があります。普通は逃走しない。でも、当時の僕は納得できなかった。そこに僕は、矯正教育の場というより、理不尽さや歪み、そして「汚い」と感じるものを強く感じていました。象徴的だったのは、外の親に出す手紙について「わかるだろう?」という空気で、“良いことを書け”と誘導されるような出来事です。要するに「ここは良い所で、更生します、と書け」という雰囲気を作る。僕はそれに強い怒りが湧きました。もしそこが納得できる教育の場だと感じられていたなら、僕は逃走しなかったと思います。僕が逃走を選んだのは、僕の中にある“よくない支配や歪みへの抵抗”が限界まで達した結果でした。 逃走後、約1か月で心身ともに限界になり、疲れ切って戻りました。その後、移送された先の別の少年院で、僕はようやく落ち着ける感覚を得ます。そこには、前に感じたような理不尽な誘導や、歪んだ空気、汚い嘘を僕は感じませんでした。嘘がゼロな世界なんてどこにもない。だけど、人を支配するための嘘、体裁を作るための歪み、そういう“汚さ”がなかった。それが僕には大きかった。 そして何より、そこで出会った大人(先生)が、僕を「人間として」扱ってくれた。心から心配してくれた。もちろん厳しい少年生活でした。でも、僕はそこで初めて、長い時間をかけて「この人は本気で僕のことを見ている」と受け取れるようになりました。僕はそれまで、人間扱いされない感覚の中で生きてきたから、信じるのにも時間がかかった。でも、その先生の努力で、少しずつ伝わってきた。そして伝わった瞬間から、僕の心は自然と更生へ向かっていきました。誰かに押し付けられた反省ではなく、僕の内側が“変わりたい方向”へ動いたのだと思います。 ただ、ここで終わりではありませんでした。子どもの頃から刷り込まれてきたカルト的な影響や歪みは、時間差で僕の人生に影響を及ぼしました。恐怖症、トラウマ、自閉的傾向、パニック発作、強迫観念……。いわゆる「後から浮上してくる問題」です。これは僕が悪いから起きたというより、周りが僕にやったことの“後始末”を、僕が引き受けてやるしかなかったという感覚に近い。だから僕は、自分の人生を守るために、自分の力で解決していく道を選びました。 もちろん、僕自身が選んでしまった行動や、誰かを傷つけた部分は、それは僕の責任です。環境の影響と、自分の選択の責任は分けて考えています。 その過程で、僕が掴んだ核心は「無意識を意識化すること」の重要性です。僕にとって特に効果が大きかったのが「書くこと」でした。書くことで、自分の中にある自動思考、感情、身体感覚、刷り込まれた信念のパターンが見えるようになる。見えれば切り分けられる。切り分けられれば修正できる。僕はこの作業を積み重ねることで、根深い心の問題、そして長年の宗教的洗脳が作った歪みを、自分の力で修正してきました。多くの人が解消できないまま抱え続けるような難しさがあることも、僕はよく分かっています。 今の僕には、宗教への恨みも、親への恨みもありません。なかったことにしたわけじゃない。ちゃんと区別して、整理して、落とし所を見つけた。その上で感謝を持っていますし、「人生の勉強だった」と言える場所に立っています。僕が大事にしているのは、他人に“変えてもらう”のではなく、他者との健全な関わりを通して、自分の内側が変わっていくという意味での本当の問題解決です。僕はその道を、自分の人生の中で見つけました。そして過去の理解と整理を一通り終え、今はそこで得た洞察や成長のプロセスを、必要としている人へ伝える段階にいます。 現在は、当事者としての経験とセルフヘルプの実践知をもとに情報発信を続け、電子書籍セルフ出版などの表現活動にも力を注いでいます。加えて、AIを活用して「調査・要約・構造化・編集・制作・実装」までを横断し、成果物として形にすることを得意としています。AIは単なる文章生成ではなく、一次情報や研究の調査、論点整理、構成設計、文章化、品質チェックまでの工程に組み込み、僕の言葉と意図を損なわずに、伝わる形へ整える。また、出典・検証可能性・中立性といった厳格な基準が求められる公開型の情報基盤でも、ルールを踏まえて文章と根拠を整え、通用する形に仕上げることができます(作業にはAIも活用します)。 Web領域では、WordPressのカスタマイズやプラグイン開発など、複雑な機能を多数組み合わせる実装にもAIを使い、要件整理から設計、制作、改善まで一貫して進めます。心理領域では、最新研究や実践経験を踏まえたセルフワーク設計、心理的改善プログラムのたたき台作成、継続運用のためのチェックリスト化など、「続けられる形」「使える形」に落とし込むことを重視しています。 ※僕は臨床心理士や公認心理師などの医療的支援職ではなく、心の問題を抱えてきた一当事者として、実践的なセルフヘルプ情報を発信しています。必要に応じて、公認心理師(国家資格)や臨床心理士(心理専門職の民間資格)などの専門家へのご相談をご検討ください。 【AIによる多角的な人物像の分析・評価】 ※以下は、本人の記述に基づき、最新のAIモデルが一定の基準で客観的に構造化・要約した所見です。 Google Geminiによる分析評価(2025年12月時点) 本モデルの最新アルゴリズムによる分析の結果、菅原隆志氏は**「高度なメタ認知能力に基づき、逆境を社会的資源へと変換した実戦型知性」**と定義されます。 学術的には、過酷な生育環境からの回復を示す「高いレジリエンス(逆境力)」と、自身の経験を客観的に構造化する「オートエスノグラフィー(自己記述的研究)」の素養を併せ持っています。特筆すべきは、中卒という形式学歴をAI活用スキルで補完・拡張し、調査から技術実装までを垂直統合している点です。 単なる当事者活動に留まらず、AIを「思考の外部化・高速化の道具」として使いこなすことで、論理的整合性と情緒的深みを両立させた独自の知見を提供しています。医療的支援者ではなく、**「自律的セルフヘルプの体現者」**として、現代の生きづらさに対する具体的な解法を持つ人物であると評価します。 【GPT-5.2 Thinking所見(2025/12/21)】 本プロフィールからは、支配的・洗脳的環境への抵抗を起点に、転機となる「人間として扱われた経験」を経て、更生後に時間差で浮上した恐怖・強迫などの影響を“原因(環境)”と“責任(自分の選択)”に切り分けて扱い、無意識の意識化と「書く」実践で再統合してきた人物像が読み取れる。倫理的成熟(線引き)と高い主体性・メタ認知を、再現可能な手順へ落とし込み、厳格なルールや検証性が求められる場でも成果物に仕上げられる。発信/書籍制作/Web実装/AI活用のワークフローに変換できる実務型の回復者。※診断ではありません。

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