Our Most Troubling Madness

This book examines the way schizophrenia is shaped by its social context: how life is lived with this madness in different settings, and what it is about those settings that alters the course of the illness, its outcome, and even the structure of its symptoms. Until recently, schizophrenia was perhaps our best example—our poster child—for the “bio-bio-bio” model of psychiatric illness: genetic cause, brain alteration, pharmacologic treatment. We now have direct epidemiological evidence that people are more likely to fall ill with schizophrenia in some social settings than in others, and more likely to recover in some social settings than in others. Something about the social world gets under the skin. This book presents twelve case studies written by psychiatric anthropologists that help to illustrate some of the variability in the social experience of schizophrenia and that illustrate the main hypotheses about the different experience of schizophrenia in the west and outside the west--and in particular, why schizophrenia seems to have a more benign course and outcome in India. We argue that above all it is the experience of “social defeat” that increases the risk and burden of schizophrenia, and that opportunities for social defeat are more abundant in the modern west. There is a new role for anthropology in the science of schizophrenia. Psychiatric science has learned—epidemiologically, empirically, quantitatively—that our social world makes a difference. But the highly structured, specific-variable analytic methods of standard psychiatric science cannot tell us what it is about culture that has that impact. The careful observation enabled by rich ethnography allows us to see in more detail what kinds of social and cultural features may make a difference to a life lived with schizophrenia. And if we understand culture’s impact more deeply, we believe that we may improve the way we reach out to help those who struggle with our most troubling madness.

2006 ◽  
Vol 42 (3) ◽  
pp. 388-396 ◽  
Author(s):  
Yoshihisa Kashima ◽  
Emiko S. Kashima ◽  
Uichol Kim ◽  
Michele Gelfand
Keyword(s):  
The West ◽  

2012 ◽  
Vol 40 (4) ◽  
pp. 17-23
Author(s):  
Randall Reed

The issue of ideology is one which is still in need of discussion in biblical studies. In this article I will map the way that the various strains of social approaches to New Testament have started to address this issue, though often indirectly. I will then move to an explicit discussion of the issue making reference to the Marxist tradition focusing on Marx, Althusser and Žižek. I will argue that rather than the more traditional view which focuses on a non-ideological space like science, a better approach is one championed by Žižek which looks for gaps and cracks in the social world which then lend themselves to ideological criticism.


2004 ◽  
pp. 165-172 ◽  
Author(s):  
Keith Dickson ◽  
André Habisch ◽  
René Schmidpeter ◽  
Laura J. Spence ◽  
Andrea Werner
Keyword(s):  

2020 ◽  
pp. 155-161
Author(s):  
Nicolas Bommarito

This chapter describes the role of solitude and meditation in Buddhism. Solitude does play an important role in many Buddhist practices. The problem one is out to solve is very difficult and the intellectual, perceptual, and emotional habits that stand in the way are deep-seated. This means that attacking the problem requires focused time and energy. Establishing some distance from the diversions and pace of life allows the space to confront the problem in a sustained way. Many practices involve not only sustained focus, but also a greater degree of perceptual sensitivity to what is happening in the body and mind. It is not just being away from distractions that helps, but being away from the demands of the social world. Buddhists, particularly those who specialize in meditative practices, can take retreats that last for years. For those just starting out, such long periods of solitude can be dangerous. There is a reason that solitary confinement can be traumatic: Being suddenly alone for long stretches without preparation is psychologically risky.


Author(s):  
Kai Erikson

This chapter examines the process of socialization, of becoming a person—the way we become aware of the social world we are a part of and learn to participate in it. It first considers the lessons of early childhood and how a child learns a particular language before discussing George Herbert Mead's views on childhood learning. It then analyzes the processes that occur when people are removed from the larger social order and confined to total institutions and “becoming a person once again,” also known as “secondary socialization” or “resocialization.” It suggests that, whether one is speaking of “becoming a person” in the early years or repeating some part of that process later, members of a society live by an informal grammar.


2016 ◽  
Vol 39 (1) ◽  
pp. 45-60 ◽  
Author(s):  
Jean-François Kervégan

AbstractThis article proposes an interpretation of Hegel’s famous maxim in the Preface of the Grundlinien: ‘What is rational is actual, and what is actual is rational’, not (as usual) as a politically conservative normative statement, but as an epistemological statement concerning the way in which philosophical discourse relates to reality. My aim is to take seriously Hegel’s claim that the purpose of philosophy is not to prescribe to the social world what it has to be but to define the mode through which it may be known.


2006 ◽  
Vol 7 (12) ◽  
pp. 1103-1108 ◽  
Author(s):  
Martti Koskenniemi

From the preceding essays, but also from the general discussion around From Apology, two themes emerge as a constant source of puzzlement, not least to myself. How does the argument in that book affect – if at all – the way we do international law? And what does the claim to be “critical” really mean? These are, I suppose, aspects of one larger set of problems that permeate the whole of that work. “Oh yes, it does describe the argumentative patterns pretty well. But it does not really change anything, does it?” One might approach this sort of query in different ways. It might be thought of as an expression of the classical theme about the relations of theory and practice in the social sciences. How do academic works influence the social world to which they are addressed? Or one might be more interested in the specific relationship between (academic) doctrines and legal practice – the “outside” and the “inside” of the legal profession.


Think ◽  
2010 ◽  
Vol 10 (27) ◽  
pp. 73-76
Author(s):  
Christian H. Sötemann

Philosophers have been known to sometimes conjure up world-views which seem dazzlingly at odds with our everyday take on the world. Among the more, if not most drastic ‘-isms’ to be found in the history of philosophy, then, is the standpoint of solipsism, derived from the Latin words ‘solus’ (alone) and ‘ipse’ (self). What is that supposed to mean? It adopts a position that only acknowledges the existence of one's very own mind and opposes that there is anything beyond the realm of my mind that could be known. What a drastic contradiction to the way we normally view the world, indeed. Allow me to emphasize some implications that would arise were one really to take the solipsist view for granted. The aim is to briefly adumbrate how a solipsist view would cut us off from the social world and from the existential dimension of our own death.


2021 ◽  
pp. 139-163
Author(s):  
Roger M. Keesing

The kula partners of the Melanesian Massim have been one of anthropology's most compelling and influential and enduring images of Otherness, created both by Malinowski's rhetorical power and the sheer fascination they themselves engender. Malinowski saw in the kula lessons for the social science of his time, as well as popular stereotypes, for example the critique of the ostensibly universal figure of the Homo economicus. While anthropology's fashions have changed, and what there ever was of a "primitive" world has been overturned, engulfed, and obliterated, the fascination of the kula has endured. Indeed, this fascination has been a lure helping to attract further generations of fieldworkers to Malinowski's Trobriands and other islands of the kula "ring." Assessing the new evidence, I will suggest that the emerging picture has important implications not only for our understanding of the region and the phenomenon, but for the way we think about Alterity, about "primitive society", a world that never existed, and about anthropology's Orientalist project of representing radical cultural difference to the West. The new perspectives on Massim exchange exemplify directions in which contemporary anthropology has been moving, and provide some useful insights about where and how it needs now to move.


Author(s):  
Christopher Kutz

Based on two case studies, one of accusation of incest in the Trobriand Islands, the other of suspicion of theft in the Bronx, the prologue questions the foundational relationship between crime and punishment. Fassin’s approach to the social world—not as it ought to be but as it actually is—opens the way to a critical engagement with moral philosophy and legal theory. It is all the more necessary since contemporary societies are going through an unprecedented punitive moment.


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