TL;DR: For example, Lipsky as mentioned in this paper tracked a company of cadets at West Point for four years and observed that the goal of the program was to change the identity of the cadets, so they would think of themselves as officers in the U.S. army.
Abstract: On plebes' first day at West Point, called R-Day, they strip down to their underwear. Their hair is cut off. They are put in uniform. They then must address an older cadet, with the proper salute and with the statement: "Sir, New Cadet Doe reports to the cadet in the Red Sash for the first time as ordered." Plebes must stand and salute and repeat, and stand and salute and repeat, until they get it exactly right, all the while being reprimanded for every tiny mistake. In the summary of David Lipsky (2003, pp. 145-154), who spent four years tracking a company of cadets at West Point: "On R-Day you surrender your old self in stages." But R-day is just the beginning of the training and personal re-engineering that is to come, so that West Point graduates emerge four years later as loyal officers in the U.S. Army. Lipsky shows that, despite some failure, this tough program is remarkably successful in creating officers with the will to lead in battle. Economists' current picture of organizations and work incentives has no place for the West Point program and the motivations it seeks to inculcate in recruits. In a standard economic model, an individual's preferences are fixed, and utility depends only on pecuniary variables. The Army's aim at West Point is to change cadets' preferences. They wish to inculcate non-economic motives in the cadets so that they have the same goals as the U.S. Army. Alternatively stated, the goal of West Point is to change the identity of the cadets, so they will think of themselves, above all else, as officers in the U.S. army. They will feel bad about themselves-they will lose utility-if they fall short of the ideals of such an officer. This change in identity
TL;DR: The authors argue that voters' tendency to be more sensitive to real or potential losses than they are to gains results from their negative bias, which leads politicians to adopt a distinctive set of political strategies, including agenda limitation, scapegoating, passing the buck and defection, that are different from those they would follow if they were primarily interested in pursuing good policy or maximizing credit-claiming opportunities.
Abstract: Politicians are motivated primarily by the desire to avoid blame for unpopular actions rather than by seeking to claim credit for popular ones. This results from voters' ‘negativity bias’: their tendency to be more sensitive to real or potential losses than they are to gains. Incentives to avoid blame lead politicians to adopt a distinctive set of political strategies, including agenda limitation, scapegoating, ‘passing the buck’ and defection (‘jumping on the bandwagon’) that are different than those they would follow if they were primarily interested in pursuing good policy or maximizing credit-claiming opportunities. These strategies in turn lead to important policy effects, including a surrender of discretion even when it offers important credit-claiming opportunities.
TL;DR: In this paper, a requiem for departed heroes, irrationality, science and "responsibility for defeat", Buddhism as repentance and repentance as nationalism, responding to atrocity, remembering the criminals, forgetting their crimes.
Abstract: Part 1 Victor and vanquished: shattered lives - euphemistic surrender, unconditional surrender, quantifying defeat, coming home ... perhaps, displaced persons, despised veterans, stigmatized victims gifts from heaven - "revolution from above", demilitarization and democratization, imposing reform. Part 2 Transcending despair: "Kyodatsu" - exhaustion and despair - hunger and the bamboo-shoot existence, enduring the unendurable, sociologies of despair, child's play, inflation and economic sabotage cultures of defeat - servicing the conquerors, "butterflies", "onlys" and subversive women, black-market entrepreneurship, "kasutori" culture, decadence and authenticity, "married life" bridges of language - mocking defeat, brightness, apples and English, the familiarity of the new, rushing into print, bestsellers and posthumous heroes, heroines and victims. Part 3 Revolutions: neocolonial revolution - victors as viceroys, reevaluating the monkey-men, the experts and the obedient herd embracing revolution - embracing the commander, intellectuals and the community of remorse, grass-roots engagements, institutionalizing reform, democratizing everyday language making revolution - lovable communists and radicalized workers, "a sea of red flags", unmaking the revolution from below. Part 4 Democracies: imperial democracy - driving the wedge -psychological warfare and the son of heaven, purifying the sovereign, the letter, the photograph and the memorandum imperial democracy - descending partway from heaven - becoming bystanders, becoming human, cutting smoke with scissors imperial democracy -evading responsibility - confronting abdication, imperial tours and the manifest human, one man's shattered god constitutional democracy - GHQ writes a new national charter - regendering a hermaphroditic creature, conundrums for the men of Meiji, popular initiatives for a new national charter, SCAP takes over, GHQ's "constitutional convention" thinking about idealism and cultural imperialism constitutional democracy - Japanizing the American draft - "the last opportunity for the conservative group", the translation marathon, unveiling the draft constitution, water flows, the river stays, "Japanizing" democracy, renouncing war ... perhaps, responding to a fait accompli censored democracy -policing the new taboos - the phantom bureaucracy, impermissible discourse, purifying the victors, policing the cinema, curbing the political left. Part 5 Guilts: victor's justice, loser's justice -stern justice, showcase justice - the Tokyo Tribunal, Tokyo and Nuremberg, victor's justice and its critics, race, power and powerlessness, loser's justice - naming names what do you tell the dead when you lose? - a requiem for departed heroes, irrationality, science and "responsibility for defeat", Buddhism as repentance and repentance as nationalism, responding to atrocity, remembering the criminals, forgetting their crimes. Part 6 Reconstructions: engineering growth - "oh, mistake