I’d like to start with a few disclaimers. This is not an anti-psychiatry post. This is also not the place to ask or receive advice about your mental health, or what nowadays is called “mental health”.
For some time now I’ve been feeling like I live in a different world than most people I know. It has come to a point where I have to face an awkward alternative: Either most people I know are wrong (including learned men and experts) or I am insane. As I don’t believe I have lost my sanity, and as I believe that I have very strong arguments to hold my ideas against all reasonable counterarguments; I think it’s about time I sit down and share my ideas more or less publicly. This is one of such ideas. What follows is the summary of my academic studies, my professional experience working in the field of mental health, my own personal thoughts, and the influence of several authors, chiefly Georges Canguilhem and Jacques Lacan.
The APA defines psychopathology as “the scientific study of mental disorders, including their theoretical underpinnings, etiology, progression, symptomatology, diagnosis, and treatment”. It is a jurisdiction of medicine, although that does not exclude other disciplines from delving into it as well. It is intrinsically linked to psychiatry, to the point where one cannot exist without the other. But psychiatry itself is a rather contradictory branch of medicine, because while every other specialization of medicine has built its own object of study by exploring a specific organ or function from the body, psychiatry exists only by virtue of that which it ignores. In its origins, psychiatry was born to deal with what has been classically classified as insanity, those people described by Descartes who believed they were made of glass or who fancied themselves to be pitches of water. These outlandish delusions have always caused turmoil in society because nobody really knows where they come from, what they mean and, most importantly, what to do with them. Insane people clearly need help but they do not want it, or what help they are willing to receive it’s impossible for other people to give. They break the law but they are not criminals, or at least they are bening. They behave like savages but are human beings and deserve to be treated as such.
Now enter the Enlightenment: Lady Reason triumphs all over the Western world, everything now has or will have a place and an explanation in the encyclopedia of universal knowledge. And what we understand we control. There are now a bunch of physicians who have little evidence but little doubt that these people are sick and that it is their task to heal them. And that they’ll try with all their available resources, but with little success. So while neurology developed from the study of the brain, cardiology from that of the heart and so on, psychiatry was born out of sheer embarrassment. It is the branch of medicine that studies mental disorders. However, being a part of modern scientific medicine, it cannot but assert that mental disorders can be explained by studying the body, the contradiction being that the day psychiatry discovers the bodily cause of mental disorders will be the day that it ceases to exist as a specialization of medicine, for said cause would fall under the jurisdiction of another specialization: If it’s in the brain then it would be neurology, if it’s in the genes it would be medical genetics, and if we were to discover a new organ in the body then a new specialization will be born to study it, leaving psychiatry in the past.
Therefore, psychiatry exists only because we do not know what mental disorders are. In fact, we don’t even know if the mind is real or not, much less whether it can get sick. What do we actually know then? We know that 1. there are people who need help, and 2. that there are means to help them. So it becomes a matter of administering a scarce resource. This is what psychopathology really is: It is not a science of mental pathology, it is the art of distributing psychiatric drugs and psychological treatments.
There used to be psychopathology. Classic psychiatrists wrote impressive treaties on the subject, with thousands of pages explaining in detail and classifying the behavior of their patients. The mountains really were in labour, alas, only a mouse was born: No progress was made regarding the causes, and most importantly the treatment of such behaviors. This last problem was drastically improved by the invention of psychopharmacology. Suddenly psychiatrists had a powerful tool to treat the symptoms of insanity, so even though they weren’t any close to understanding these symptoms, they changed their ideas on the subject to reflect the influence of psychiatric drugs. These influences can be accurately gauged by the changes on the DSM. The first DSMs included theories about the origin and nature of mental disorders, the last DSMs only mention the clinical symptoms necessary to prescribe a treatment. When a patient is diagnosed with depression the only relevant information that is learned is that said patient will start a treatment for depression.
So are mental disorders real? Of course they are. Whether they are mental or disorders, that’s another question. They are real because they are a set of behaviors that have been observed to occur together: Feelings of sadness, self-harming ideas or behaviors, inability to feel pleasure, these are all things that are real, observable, measurable, and treatable. But are these symptoms a mental problem? Are they a medical problem, or a problem at all? This is highly debatable, and in any case, not a solid foundation for a science.
If a person feels sad all the time, it is only natural for them to think that this life is not worth living. But the opposite is also true: If a person is convinced that there is nothing good in this world, then they will feel sad and hopeless all the time. So what comes first? Should we treat the sadness or the thoughts? And what if the person likes to feel sad, if they don’t want any help? Should we force them? And to make matters worse, it turns out that both psychiatric drugs and psychotherapy are effective*. And this is only to talk about those treatments that have empiric evidence to back them up and are approved by psychiatry, because, under the right circumstances, literally everything can be therapeutic: There’s horse therapy, art therapy, music therapy, dog therapy, video-game therapy, you name it.
There are some who believe in the demon deceptor, a person, or a group of people, who control our reality and make lies pass for truth, usually with malicious intent. These people believe that the pharmaceutical industry has created mental disorders only to sell drugs, and that psychologists and psychiatrists are their accomplices. For my part, I think it is overly optimistic to believe that someone has such a degree of control over the situation as to make it bend to their will. I believe that people are just confused, and with good reason, because being human is quite a bizarre experience. There are of course those who profit from the confusion of their fellow man, and prey on their ignorance. But even evil has its limits, and nobody can summon such perfect wickedness that no good may come of it. The truth is that for all the confusion that our idea of psychopathology entails, the treatment and the care for people with mental disorders has progressed a great deal in the last decades.
On the other hand there are the encyclopedists, who will argue that the fact that we haven’t discovered the bodily sources of mental disorders does not mean that we won’t succeed in the future. We have certainly made discoveries in this direction: Not only do we know now that it is impossible to be sad or mad without a brain, but we also know what specific brain part or substance is required. But even after all the advances in neurology, still no neurologic exam is indicated for the diagnoses of mental disorders, and for good reason. Because ultimately, what decides if someone has a mental disorder or not are arbitrary criteria. The fact that homosexuality is no longer a mental illness is only because of the fact that society has shifted its values towards the acceptance of diverse sexual orientations, were it not for that fact we would speak about the “homosexual brain” just as we know speak about “the depressed brain”. We could also speak about “the carpenter brain” or “the the writer’s brain”, and treat all of those conditions as illnesses.
In conclusion, I believe that contemporary psychopathology is a case of finding a hammer and suddenly realizing we are surrounded by nails. If something can be treated as an illness it will be treated as an illness, because that is l’esprit de l’époque. Classifying something as an illness, assigning it a part of the brain, and prescribing it a drug as treatment makes it real and important, so politicians, scientists, and the general public are aware of its existence and direct resources its way. This is why everyday we “discover” that there are more things linked to mental health: Poor housing, poor nourishment, the weather, sexual orientation, racial discrimination, political ideologies… and as there is no psychopathology there’s no limit to psychic pathologies. There’s a drug for everything or a therapy for everything. It’s no coincidence that we now have the most effective treatments in history and the highest rate of accessibility to mental health services ever, but the rates of mental disorders are soaring well. And despite all the advances in psychotherapy and psychopharmacology, no breakthroughs have been made in psychopathology.
I’m convinced that in the future people will look at our ideas on psychopathology as we now look at humorism.
Sources:
APA Definition of Psychopathology: https://dictionary.apa.org/psychopathology
*Psychotherapy just as effective as pharmacotherapy: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5244449/
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Notes -
I'm going to treat this as a request for an explanation of what is going on in the heads of the learned men and experts.
They are trapped in a language game, made toxic by linguistic poverty. My explanation will involve coining two neologisms and deploying them in a two stage explanation.
semi-grift Contrasts with the existing word grift. Grifters get prosecuted. But some grift-like enterprises do more good than harm. Even when individual practitioners do more harm than good, they still don't get prosecuted, because society doesn't want the chilling effect on the others, doing more good than harm and producing (in the case of psychiatry) a very substantial net benefit. Call those pro-social grifts semi-grifts.
turbo-real Are bricks real? Drop one on your foot and the pain will tell you: Yes, absolutely real! Are centers of gravity real? Put your brick on the table with the center of gravity over the edge. When it falls off and lands on your foot, the pain will tell you, err, what exactly? The center of gravity is too abstract to be absolutely real, yet the pain insists that centers of gravity are of such practical importance that they could only be one degree less real: turbo-real.
stage one The vocabulary of the elite includes semi-grift and turbo-real. You ask a member of the elite whether psychopathology exists. You persist. Eventually, when you are both naked in the hot tub, he decides that you are not wearing a wire, and the noise of the bubbles and water jets will hide the conversation from prying microphones. He levels with you: psychiatry is a semi-grift, psychopathology is not turbo-real.
Why the precautions? He explains that if he is overhead saying "psychopathology is not turbo-real" the normie eaves dropper will look up turbo-real in the elite-to-normie dictionary and find that it means that psychopathology does not exist. Then the normie eaves dropper will translate the other way. Since the normie term "exist" smushes together both turbo-real and semi-grift, translating back to elite speak from exist also hits semi-grift. Psychopathology is not even a semi-grift, it must be a grift, it must be banned and grifters prosecuted. Your elite informant is terrified of the disaster that would be caused and that is why he is so cagey. end of stage one
Now we must confront the impossibility the conversation above. semi-grift and turbo-real are my neologisms. No-one can give you the answer above because they don't have those words.
stage two In reality the elite suffer the same linguistic poverty as the normies. They have only one word, exist, which they decorate with elaborate qualifiers, hoping to distinguish strong forms of existence, such as being turbo-real, from weak-forms of existence, such as being merely a semi-grift. They know that their single word conceals a real distinction, that they grasp towards. They know that the stakes are high and being misunderstood by normies would be a disaster. Fearing that their struggle to be understood correctly might fail, they clam up.
This is where you end up bashing your head against a brick wall. The learned men and experts are surely clever enough to see that psychopathology is not turbo-real (though you use the word exist). But they will not come out and say it. Sometimes they fob you off by saying "Of course psychopathology exists" but that only adds to your confusion, because you can read people well enough to tell that they don't really mean it (or don't exactly mean it, or don't fully mean it, or something; there is definitely something hidden and wrong). The experts hear your questions. They smell disaster in the air. They don't have the words to articulate the actual difficulty, so they clam up, leaving you doubting your sanity. end of stage two
Basically a mix of abstraction, reification, and equivocation, right?
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I don't like this explanation because it supposes a high amount of consciousness on the "elite"'s side, and I don't think that the experts really know what they are doing. In fact, I believe nobody knows, and that's why we have experts in the first place. You can be very good at something or very knowledageable in a specific subject, but what does that really mean? Isn't it all vain in the end? The truth is that people do things because there's nothing better to do, and sitting under a tree to medidate for 75 years isn't really an option for most of us.
For me the best explanation is that we are all very confused and very prone to deceive ourselves, so stumbling upon the correct answer is a matter of luck. And any answer that does not take this confusion into account is cheap and probably false, but it's also easier to ellaborate and disseminate, so opinions held by the masses are usually truisms or gross misunderstandings. It's also quite common that people are intelligent for something and dumb for something else, it happens all the time. I've seen very intelligent people do the following: They like X. One day, X does Y and they remain silent. The next day X's opponent does Y, and they start loudly criticizing X's opponen for Y, without noticing the contradiction. We cannot understimate people's ability to deceive themselves.
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