come back to a critical point in this chapter: areas that evolved for one function are readily recruited for others, especially in a promiscuous brain like ours. As long as something makes us feel good, whether it is winning, eating, social comparison, or harming another, the reward areas of the brain turn on. Schadenfreude is one of the mind’s ambassadors, enabling us to journey from a state of inferiority to superiority. It enables “imaginary revenge” in the words of German philosopher Friedrich Nietzsche. Like envy, it is highly adaptive, focusing our attention on inequities. Like envy, it is also maladaptive, rewarding us when the inequity is not only addressed, but results in another’s failure and misery. If failure is associated with violence, including death, so be it. The brain is poised to inspire our desire to harm or witness harm in order to feel good. An appetite for violence Billions of people, perhaps all humans, have had vivid fantasies about sex, violence, or sexual violence. Are these fantasies like food fantasies, cravings that need to be satisfied? Or, as some theories would have it, are sexual and violent fantasies satisfying on their own, playing a cathartic role, releasing energy and thus, reducing the need to act out? Seung-Hui Cho was born in South Korea and then moved to the United States with his parents. During his first three years in college, both students and professors in his literature and theatre courses described his writings as disturbing and disgusting, and his actions toward other students as ominous and frightening. One professor noted that his creative pieces “seemed very angry,” while another demanded that he be removed from the class. A classmate noted that his plays were “really morbid and grotesque...I remember one of them very well. It was about a son who hated his stepfather. In the play, the boy threw a chainsaw around and hammers at him. But the play ended with the boy violently suffocating the father with a Rice Kr