The following is the conclusion from the paper named/dated below - first published in The Psychological Review, 55(4), 189-208. In all honesty it has precious little to do with the experiment, hence my reference to "editorialising" in the title - the parallels drawn have some validity, even if they go very far beyond what was clinically being tested.
COGNITIVE MAPS IN RATS AND MEN
Edward C. Tolman (1948)
"...consider the "displacement of aggression onto outgroups." Adherence to one's own group is an ever-present tendency among primates. It is found in chimpanzees and monkeys as strongly as in men. We primates operate in groups. And each individual in such a group tends to identify with his whole group in the sense that the group's goal's become his goals, the group's life and immortality, his life and immortality. Furthermore, each individual soon learns that, when as an individual he is frustrated, he must not take out his aggressions on [p.208] the other members of his own group. He learns instead to displace his aggressions onto outgroups. Such a displacement of aggression I would claim is also a narrowing of the cognitive map. The individual comes no longer to distinguish the true locus of the cause of his frustration. The poor Southern whites, who take it out on the Negroes, are displacing their aggressions from the landlords, the southern economic system, the northern capitalists, or wherever the true cause of their frustration may lie, onto a mere convenient outgroup. The physicists on the Faculty who criticize the humanities, or we psychologists who criticize all the other departments, or the University as a whole which criticizes the Secondary School system or, vice versa, the Secondary School system which criticizes the University-or, on a still larger and far more dangerous scene-we Americans who criticize the Russians and the Russians who criticize us, are also engaging, at least in part, in nothing more than such irrational displacements of our aggressions onto outgroups.
I do not mean to imply that there may not be some true interferences by the one group with the goals of the other and hence that the aggressions of the members of the one group against the members of the other are necessarily wholly and merely displaced aggressions. But I do assert that often and in large part they are such mere displacements.
Over and over again men are blinded by too violent motivations and too intense frustrations into blind and unintelligent and in the end desperately dangerous hates of outsiders. And the expression of these their displaced hates ranges all the way from discrimination against minorities to world conflagrations.
What is the name of Heaven and Psychology can we do about it? My only answer is to preach again the virtues of reason-of, that is, broad cognitive maps. And to suggest that the child-trainers and the world-planners of the future can only, if at all, bring about the presence of the required rationality (i.e., comprehensive maps) if they see to it that nobody's children are too over-motivated or too frustrated. Only then can these children learn to look before and after, learn to see that there are often round-about and safer paths to their quite proper goals-learn, that is, to realize that the well-beings of White and of Negro, of Catholic and of Protestant, of Christian and of Jew, of American and of Russian (and even of males and females) are mutually interdependent.
We dare not let ourselves or others become so over-emotional, so hungry, so ill-clad, so over-motivated that only narrow strip-maps will be developed. All of us in Europe as well as in America, in the Orient as well as in the Occident, must be made calm enough and well-fed enough to be able to develop truly comprehensive maps, or, as Freud would have put it, to be able to learn to live according to the Reality Principle rather than according to the too narrow and too immediate Pleasure Principle.
We must, in short, subject our children and ourselves (as the kindly experimenter would his rats) to the optimal conditions of moderate motivation and of an absence of unnecessary frustrations, whenever we put them and ourselves before that great God-given maze which is our human world. I cannot predict whether or not we will be able, or be allowed, to do this; but I can say that, only insofar as we are able and are allowed, have we cause for hope."
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