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However, this identification is fragile and is challenged in every encounter with another person who differs in some way (e.g., appearance, dealing with emotions, etc.) from this ideal-ego. As they don't believe that interpersonal relationships are regulated by social rules, a confrontation with the ��otherness of the other�� (Lacan, 1966 [2006]) proves to be SP600125 solubility dmso threatening or frustrating. This often results in aggression because the ego is threatened, as illustrated by Dennis (session 5), who strongly adheres to the imago of ��the bad guy that never cries��: D.: I've never had that feeling of being sad or��(��) They can't hurt me or destroy me. Nobody, no Judge can break me, you must let them know this (��). I hate misery and people acting hopelessly�� I hate it when people around me cry. I say ��Shut up!�� J.: Other people crying is unbearable for you? D.: I hate that, I get angry when they act hopelessly. Act like a man! A man doesn't cry. J.: Who says a man doesn't cry? D.: I do, I say to them: ��A man does not cry, so why are you crying?�� (��) Life is hard, so you have to be hard. The taunting other and the narcissistic injury The character of the taunting other concerns an individual that literally insults the adolescent's ideal-ego, or who offends one of the significant others from his life, particularly the mother. This seems to produce an accumulation of tension and anger, due to the discrepancy arising between the ideal-ego, or the ideal image of the (m)other, and produces an experience of narcissistic humiliation (Baumeister et al., 1996), as illustrated by Max (session 16): I don't know how to control myself. (��) People will provoke you. They'll say: ��Your mother (��) is a faggot or a whore�� (chuckle). They call me a loser. At school they do. The teachers do. (��) I can 't take it. I lose control. The paternal and maternal other Particular parent-child relationship patterns recurred with considerable frequency in the session narratives of our participants. At first sight, basic distrust is not experienced toward the paternal and maternal other: e.g., ��My family has made a great man of me, of course I trust them�� (Lukas, session 5). Moreover, several adolescents in our study differentiate between their lives as delinquents in the outside world (which is conceived of as dangerous) and their lives as a son within their families (which is perceived as safe and reliable): e.g., ��At home I trust everybody, but as soon as I'm in the outside world, everything is different�� (Caspar, session 12). The paternal other is often described as a righteous, respectable, intelligent, but frequently gadabout man. The maternal other is often idealized as a kind of holy Madonna figure, as illustrated by Dennis and Jonas: My father means a lot to me. He's�� someone important. A smart person, yes. Not an aggressor, a quiet man. He loves nature and jazz music (��) and opera.