Madness And Subjectivity

This crucial new work draws on empirical findings from rural North India in relation to madness and subjectivity, revealing the different structures of subjectivity underlying the narratives of schizophrenia, spirits, ghosts, and deities. Unravelling the loose ends of madness, the author explores the cultural differences in understanding and experiencing madness to examine how modern insanity is treated as a clinical disorder, but historically it represents how we form knowledge and understand self-knowledge. The author begins by theoretically investigating how the schizophrenic personifies the fractures in modern Western thought to explain why, despite decades of intense contention, the category of schizophrenia is still alive. She then examines the narratives of people in the Himalayan Mountains of rural India to reveal the discursive conditions that animate their stories around what psychology calls psychosis, critiquing the monoculturalism in trauma theory and challenging the ongoing march of the Global Mental Health Movement in the Global South. Examining what a study of madness reveals about two different cultures, and their ways of thinking and being, this is fascinating reading for students interested in mental health, critical psychology, and Indian culture.

This crucial new work draws on empirical findings from rural North India in relation to madness and subjectivity, revealing the different structures of subjectivity underlying the narratives of schizophrenia, spirits, ghosts, and deities. Unravelling the loose ends of madness, the author explores the cultural differences in understanding and experiencing madness to examine how modern insanity is treated as a clinical disorder, but historically it represents how we form knowledge and understand self-knowledge. The author begins by theoretically investigating how the schizophrenic personifies the fractures in modern Western thought to explain why, despite decades of intense contention, the category of schizophrenia is still alive. She then examines the narratives of people in the Himalayan Mountains of rural India to reveal the discursive conditions that animate their stories around what psychology calls psychosis, critiquing the monoculturalism in trauma theory and challenging the ongoing march of the Global Mental Health Movement in the Global South. Examining what a study of madness reveals about two different cultures, and their ways of thinking and being, this is fascinating reading for students interested in mental health, critical psychology, and Indian culture.

This book explores the relationship between subjective experience and the cultural, political and historical paradigms in which the individual is embedded. Providing a deep analysis of three compelling case studies of schizophrenia in Turkey, the book considers the ways in which private experience is shaped by collective structures, offering insights into issues surrounding religion, national and ethnic identity and tensions, modernity and tradition, madness, gender and individuality. Chapters draw from cultural psychiatry, medical anthropology, and political theory to produce a model for understanding the inseparability of private experience and collective processes. The book offers those studying political theory a way for conceptualizing the subjective within the political; it offers mental health clinicians and researchers a model for including political and historical realities in their psychological assessments and treatments; and it provides anthropologists with a model for theorizing culture in which psychological experience and political facts become understandable and explainable in terms of, rather than despite each other. Meaning, Madness, and Political Subjectivity provides an original interpretative methodology for analysing culture and psychosis, offering compelling evidence that not only "normal" human experiences, but also extremely "abnormal" experiences such as psychosis are anchored in and shaped by local cultural and political realities.

Mythology, Madness and Laughter: Subjectivity in German Idealism explores some long neglected but crucial themes in German idealism. Markus Gabriel, one of the most exciting young voices in contemporary philosophy, and Slavoj Žižek, the celebrated contemporary philosopher and cultural critic, show how these themes impact on the problematic relations between being and appearance, reflection and the absolute, insight and ideology, contingency and necessity, subjectivity, truth, habit and freedom. Engaging with three central figures of the German idealist movement, Hegel, Schelling, and Fichte, Gabriel, and Žižek, who here shows himself to be one of the most erudite and important scholars of German idealism, ask how is it possible for Being to appear in reflection without falling back into traditional metaphysics. By applying idealistic theories of reflection and concrete subjectivity, including the problem of madness and everydayness in Hegel, this hugely important book aims to reinvigorate a philosophy of finitude and contingency, topics at the forefront of contemporary European philosophy. MARKUS GABRIEL is Assistant Professor of Philosophy at the New School for Social Research, NY. He has published a number of books and journal articles in German, including Der Mensch im Mythos (De Gruyter, 2006), and Das Absolute und die Welt in Schellings Freiheitsschrift (Bonn University Press, 2006).

Schizophrenia has long puzzled researchers in the fields of psychiatric medicine and anthropology. Why is it that the rates of developing schizophrenia—long the poster child for the biomedical model of psychiatric illness—are low in some countries and higher in others? And why do migrants to Western countries find that they are at higher risk for this disease after they arrive? T. M. Luhrmann and Jocelyn Marrow argue that the root causes of schizophrenia are not only biological, but also sociocultural. This book gives an intimate, personal account of those living with serious psychotic disorder in the United States, India, Africa, and Southeast Asia. It introduces the notion that social defeat—the physical or symbolic defeat of one person by another—is a core mechanism in the increased risk for psychotic illness. Furthermore, “care-as-usual” treatment as it occurs in the United States actually increases the likelihood of social defeat, while “care-as-usual” treatment in a country like India diminishes it.

The philosophy of psychosis and the psychosis of philosophy: a philosopher draws on his experience of madness. In this book, philosopher and linguist Wouter Kusters examines the philosophy of psychosis—and the psychosis of philosophy. By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness—Kusters's preferred, non-medicalized term—coexist, one mirroring the other. Kusters draws on his own experience of madness—two episodes of psychosis, twenty years apart—as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality. Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.

Talks about the ways personal lives are being undone and remade today. This book examines the ethnography of the modern subject, probes the continuity and diversity of modes of personhood across a range of Western and non-Western societies. It considers what happens to individual subjectivity when environments such as communities are transformed.

Offers a postmodern theory of knowledge based on an ecological worldview that stresses real relations and the pervasiveness of values.