Here is the handout for my presentation for the conference. The title is “Rethinking Mental Disorders: Educating leaders on the ethical implications of psychopathology.”
Review the abstract.
Here is the handout for my presentation for the conference. The title is “Rethinking Mental Disorders: Educating leaders on the ethical implications of psychopathology.”
Review the abstract.
(This abstract was accepted by the Society for Ethics Across the Curriculum for the 2017 Conference which will be taking place in Grand Rapids, Michigan, October 5-7, 2017. I will be presenting a paper based on this abstract. I am honored to be accepted and eagerly anticipating the conference.)
With the rising number of mental disorders in our communities, it has become increasingly important for leaders to have a clear understanding of the nature of mental disorder and to be given the appropriate tools to help those who are suffering. Leaders, both inside and outside the psychological community, are struggling with how to treat people with mental disorders and how to provide them the best care possible.
This paper will suggest a fresh way of viewing those struggling with mental disorders by seeing their experiences as not outside the common human experience, but actually arising from the human condition itself. I will turn to the work of Maurice Merleau-Ponty, a philosopher and psychologist, to demonstrate how cases of psychopathology must be understood as an opening to the horizon of human experience, an expression of the human condition and a way of still using structures of being-in-the-world. We will find that this inclusive account of psychopathology aids in a better understanding of mental disorders as well as a better understanding of the human. We cannot, however, conflate the distinctions between healthy and sick ways of experiencing the world, as the suffering from those with mental disorders is weighty and real. Thus, while recognizing the magnitude of the suffering, this account provides a way to relate to the person struggling, as opposed to perceiving their experiences as inaccessible.
With this inclusive account of psychopathology, leaders can then be equipped both (1) to help those struggling with mental disorders and (2) to incorporate them into the life of their community. For the first, leaders will be reminded of the importance of holistic care: not only is it crucial to offer medical care, but also physical, spiritual and emotional support. And second, although certain times of separation from the community are needed, during times of hospitalization or mental health retreats, leaders can also look for ways to engage those struggling with the community. I will close this paper by looking at several examples of this kind of community engagement, such as sports programs at local recreational centers, art and music workshops at non-profit organizations, educational opportunities at charter high schools, and social and volunteer activities at state hospitals.
(This abstract was accepted by the North Texas Philosophical Association for the 2016 Conference which will be taking place in Dallas, Texas, April 1-2, 2016. I will be presenting a paper based on this abstract. I am honored to be accepted and eagerly anticipating the conference.)
Habits are part of our daily lives and something that all of us act upon – whether we want to or not. Merleau-Ponty takes a broad approach to human habit claiming that it is a key to all of human behavior. In this paper, we will walk through Merleau-Ponty’s description of habit and discover the integral role it plays in how we learn and how we encounter the world. Furthermore, we will discuss Merleau-Ponty’s radical claim that humans do not just have habits, but are habits. Taking these ideas further, I suggest that such an understanding of human habit is particularly beneficial for the practice of psychopathology by recognizing that those struggling with mental disorders are still operating according to habit. I conclude the paper by offering four possible ways that this recognition may provide fresh avenues to understand, help, and heal them as fellow humans.
(This abstract was accepted by the Society for Ethics Across the Curriculum for the 2015 Conference which will be taking place in Greenville, South Carolina, October 8-10, 2015. I will be presenting a paper based on this abstract. I am honored to be accepted and eagerly anticipating the conference.)
There is no question that technology has become one of the most powerful forces shaping our world. According to mobile-cellular subscriptions, the number of cell phones has now reached over 6.8 billion with the world population being a little over 7 billion. With the gap between the number of cell phones and the number of people rapidly closing, it is evident that at least some form of technology has reached almost every person on this planet. How do we respond to this global invasion of technology? Is there an ethical framework by which we can properly understand and regulate technology?
Drawing mostly on Michel Foucault’s later works, this paper argues that Foucault’s care of self offers us an ethical approach to technology in the global age. First, through his historical investigation, Foucault reveals that the ancient notion of care of self has been eclipsed in the modern age with a reduced notion of knowledge of self. As a result, when we look at modern technology, we find that most modern technology is no longer concerned with a holistic care for self, but only with an obsession for knowledge, especially self-knowledge. And yet, Foucault also claims that technologies can have the power to contribute to a proper care of self. Thus, I believe that his analysis of care of self reveals the shortcomings in modern technology, but also challenges us to discover technologies which do promote a holistic care of self.
This is the second post for my two part series on myth. This post focuses on Nietzsche’s understanding of myth and its necessary role in religion.
Like Merleau-Ponty and Tolkien, Nietzsche situates myth in the human condition. He sees myth as a kind of narrative, which has themes, characters, and events that relate to the human. A culture can take a hold of these elements, make them part of its identity, and become unified as a community. But unlike Tolkien, myth, for Nietzsche, is only human. It is not something ‘bigger than ourselves’ but something part of ourselves and yet renews our spirits.
Our modern age, however, has given up its belief in myth and instead looks to establish religion on systematic and historical grounds. Nietzsche explains in The Birth of Tragedy:
For this is usually how religions die. It happens when the mythical presuppositions of a religion become systematized as a finished sum of historical events under the severe, intellectual gaze of orthodox dogmatism, and people begin to defend anxiously the credibility of the myths while resisting every natural tendency within them to go on living and to throw out new shoots – in other words, when the feeling for myth dies and is replaced by the claim of religion to have historical foundations.
When the feeling for myth dies, people turn to systems and facts in an attempt to carry on their religion. But a religion without myth, according to Nietzsche, is doomed, for it is the spirit of myth that breathes life into religion. In fact, myth is necessary for religion; it is “the necessary precondition of every religion.”
Nietzsche laments this loss of myth and believes that it causes the destruction of true human community. He writes, “Without myth . . . all cultures lose their healthy, creative, natural energy; only a horizon surrounded by myths encloses and unifies a cultural movement.” Cultures lack creativity and vitality when myth has vanished, and it is only through myth that a culture can be united through the common themes and miracles of that myth. This loss leads to homelessness where people can no longer identify with a place of belonging. Nietzsche asks, “The enormous historical need of dissatisfied modern culture, the accumulation of countless other cultures, the consuming desire for knowledge – what does all this point to, if not to the loss of myth, loss of a mythical home, a mythical maternal womb?”
Not only does Nietzsche affirm the need for myth through his philosophical writings, but also he creates a new myth, Thus Spake Zarathustra. In this philosophical novel, the character Zarathustra wanders about giving speeches to those that he meets. By spreading his message, Zarathustra hopes to encourage these creatures to accept both the pleasurable as well as the painful parts to life – to affirm life no matter what.
A crucial part of myth, both old and new, is the notion of miracle (German:Wunder). Surprisingly, Nietzsche discusses “miracle” often in his writings and the majority of those discussions are positive. He argues that miracle is indispensable to myth. In speaking of the miracle in myth as seen in art, he writes, “This will enable [the art participant] to estimate the extent to which he is at all equipped to understand myth, the contracted image of the world, which, as abbreviation of appearances, cannot dispense with miracle.”
What kind of miracles is Nietzsche talking about? Rejecting the so-called miracles of morality, where someone “miraculously” goes from a bad person to a good person, Nietzsche is talking about the miracle of self-affirmation. Through the experience of myth, one is able to both see and perform the miracle of accepting one’s self and the events of one’s life. “Love fate!” Nietzsche says, “Love the events of your life and be willing to live them over and over again!” The ability to love one’s life in this way is the true miracle. Myth provides the medium through which we can miraculously love our lives – no matter what has happened or will happen.
I will be doing a two part series on myth. This first post will focus on myth and the human condition and refer to French philosopher Maurice Merleau-Ponty and the British novelist J.R.R. Tolkien. The second post will focus on myth and religion and refer to the German philosopher Friedrich Nietzsche.
[M]yth is a projection of existence and an expression of the human condition. But understanding the myth does not mean believing in it, and if all myths are true, this is insofar as they can be put back into a phenomenology of spirit that indicates their function in the emergence of self-consciousness and that ultimately grounds their proper sense upon the sense they have for the philosopher.
There is truth in myth, Merleau-Ponty argues, but it is not found in establishing the historical validity of the myth. A myth is true when it illustrates something true about the human condition, when it represents the true spirit of the human consciousness seeking to understand the world. He often uses the word “magical” in describing how a human puts together the facts or sensations of the world to establish a cohesive whole. There is a magical or mythical element to the way we are in touch with the world.
Tolkien, author of the great mythical stories found in The Hobbit and The Lord of the Rings, also believes in the truth of myths. Before his creation of middle earth, Tolkien is first famous for his work on the myth of Beowolf. In a lecture on Beowulf, Tolkien gives an analogy of a man who built a tower from old stone only for it later to be mocked and torn down. But, before it was destroyed, the man who built it had been able to climb the tower and “look out upon the sea.” (See the picture above of the beautiful sea at Muriwai Beach on the North Island of New Zealand.) Tolkien relates this to Beowulf, who built a tower, his poem, only for it later to be criticized so severely. And yet, the building of the tower was not in vain as the man was still able to look out at the sea.
This is the benefit of the myth: the opportunity to look upon something great. Those who write myths are part of pointing us toward something great. Tolkien writes in his poem, “Mythopoeia”: “Blessed are the legend-makers with their rhyme, of things not found within recorded time.”
The blessing of “looking out upon the sea” is like the blessing of looking upon truth. Myth reveals parts of our world to us and the way humans interact with the world. Tolkien believes that the best myths and fairy stories will provide the reader with euchatastrophe, unexpected joy. This will all the more take place when we encounter the greatest true myth, the incarnation of Christ. For Tolkien, the God-becoming-man myth is the key to understanding the human condition; this myth is where, according to Tolkien, “Legend and History have met and fused.” When the man looks out at sea, Tolkien may be imagining him facing this incredible, infinite Truth of redemption. He may be thinking of the Psalmist who writes how such truth is greater than the ocean and deeper than the sea.
Although Merleau-Ponty would not see redemption as part of the truth of myth, he, along with Tolkien, believe in the mythical element in the human condition. From his approach, Merleau-Ponty finds that pure objective thought does not account for the real way that humans live in the world. For example, humans live in what he calls a “mythical space.”. This is why we can physically be in one place but that place “not necessarily [be] the landscape of our life.” He continues, “I can ‘be elsewhere’ while remaining here and if I am kept far from what I love, I feel far from the center of real life.”. Homesickness, for example, is a way for us to be dwelling in the mythical space of our home while being physically somewhere else. Anyone who has been in love or has observed someone in love has seen that while that person may be in one location, perhaps even doing something enjoyable, he or she is not fully engaged because of the desire to be with his or her lover. Even dreams, as Merleau-Ponty points out, demonstrate the way that humans have a connection to the mythical. We escape to the myth in our sleep.
These mythical elements of the human experience are not peripheral, but integral to the very way we interact with the world. We approach objects, not as mere appearances, but as actual essences, because we believe, somehow, that there is a sense or meaning to all things. The world of myth invades are world of perception. Merleau-Ponty writes, “The myth fits the essence into the appearance; the mythical phenomenon is not a representation, but a genuine presence.”. We experience objects as having a mythical presence, react according to that presence, and create our lived space in this world.
In summary, Tolkien finds mythical element in the human condition because it reveals our pursuit of truth. Ultimately, our love for myth, he argues, will drive us toward the highest form of truth, a religious form of truth. (We will find a similar notion, although not in accordance with the Christian religion, when we turn to Nietzsche’s notion of myth in the next post.) In a different way, Merleau-Ponty finds the mythical element in the human condition to explain the way we interact with the world. We are not mechanical, calculating robots but experience places and people according to mythical relationships. Both are revealing the integral part myth plays in the human.
There is power in knowing one’s self, being one’s self, perfecting one’s self, and loving one’s self. It can be argued that without a strong self-identity, life loses much of its meaning, joy and fulfillment. For example, how can you relate with the other without first relating to yourself? Some knowledge of self is necessary in building relationships because a relationship must include a connection between one self and another.
With that said, however, the burden of my own individual subjectivity can become very heavy. Who am I? I am a person limited by my body, my thoughts, and my abilities. I have my own personal history and my own personal thought patterns which are forever upon me and can never be changed. I carry around this inevitable me-ness in this particular time and space and it enters into every circumstance and encounter that I have in my life.
As humans, we look for ways to relieve our subjective weight. Sometimes we try things that appear to give us relief, and actually do temporarily, only to have the weight come back, heavier than before. Escaping to the world of fantasy, where we allow our minds to participate in actions and thoughts which we usually regard as vile and undignified, temporarily relieves our subjective weight. But, upon coming back to the world of reality, we are faced with the shame and guilt for entertaining such images and thoughts. On another level, we may take part in a mob where we move beyond our insignificant selves to become one with others around us. Acting as one, heinous crimes have been committed by those elated with feelings of freedom and unity.
Nietzsche argues that art is a way, or I should say, the way, to take off our subjective weight. In The Birth of Tragedy, he makes a distinction between two types of art: the Apollonian and the Dionysian. The Apollonian art represents the ordered, beautiful and calculated art. The Dionysian, on the other hand, is art which comes from frenzy, laughter, and natural life. He argues that Dionysian art is shown through the presence of the chorus in an Ancient Greek tragedy. In the environment of the chorus, the Dionysian aesthetic is exemplified: the members of the chorus as well as anyone who joins them are able to rise to a new level of artistic experience. Nietzsche writes:
This process of the tragic chorus is the dramatic proto-phenomenon: to see oneself transformed before one’s own eyes and to begin to act as if one had actually entered into another body, another character. 
Through participation in the dramatic proto-phenomenon, one is able to move beyond one’s self into another. Nietzsche contrasts this with the Apollonian:
[In the Apollonian] the virgins who proceed solemnly to the temple of Apollo, laurel branches in their hands, singing a processional hymn, remain what they are and retain their civic names: the dithyrambic chorus [Dionysian chorus] is a chorus of transformed characters whose civic past and social status have been totally forgotten: they have become timeless servants of their god who live outside the spheres of society.
Unlike the ordered, calm procession of the worshippers of Apollo, the worshippers of Dionysius have reached such a state of transformation that they have left behind their past and their social status. They have given themselves completely to the worship of this god. In this act, the individuals become united as one, and their identity becomes the identity of the group. Dropping their subjective weight, they can taste the freedom that comes from rising above the self.
I think that many will resonate with this above description, because we too desire to have freedom from ourselves. We could argue that there is something in the human condition which pushes us toward aesthetic experiences: we long to rise above ourselves and feel part of something bigger than ourselves. Whether it is engaging in a piece of music, encountering an epic story in a movie or book, losing one’s self in a painting or acting as a character in a play, art allows us to take part in this beautiful act of freedom.
Notice, however, that while Nietzsche is writing about art, he uses the example of worship. Worship is then an aesthetic experience where we creatively adore someone above ourselves. A theist would argue that worshipping an immanent god, such as Dionysius, only provides a temporary release from our subjectivity, and that the worship of a transcendent God is needed for true subjective relief. Such worship, however, cannot be on one’s own. As Nietzsche reminds us, taking off the weight of subjectivity must be done with others, acting as a united whole, where I lose my identity in a timeless communal act of worship.