Best 199 of Psychiatry quotes - MyQuotes
Les psychiatres, c'est très efficace. Moi, avant, je pissais au lit, j'avais honte. Je suis allé voir un psychiatre, je suis guéri. Maintenant, je pisse au lit, mais j'en suis fier. Psychiatrists are very efficient. Before, I used to wet the bed. I went to see a psychiatrist, and was cured. Now, when I wet the bed, I'm proud of it.
There are a range of useful and illuminating analyses of the media construction of organised abuse as it became front-page news in the 1980s and 1990s (Kitzinger 2004, Atmore 1997, Kelly 1998), but this book is focused on organised abuse as a criminal practice; as well as a discursive object of study, debate and disagreement. These two dimensions of this topic are inextricably linked because precisely where and how organised abuse is reported to take place is an important determinant of how it is understood. Prior to the 1980s, the predominant view of the police, psychiatrists and other authoritative professionals was that organised abuse occurred primarily outside the family where it was committed by extra-familial ‘paedophiles’. This conceptualisation; of organised abuse has received enduring community support to the present day, where concerns over children’s safety is often framed in terms of their vulnerability to manipulation by ‘paedophiles’ and ‘sex rings’. This view dovetails more generally with the medico-legal and media construction of the ‘paedophile as an external threat to the sanctity of the family and community (Cowburn and Dominelli 2001) but it is confounded by evidence that organised abuse and other forms of serious sexual abuse often originates in the home or in institutions, such as schools and churches, where adults have socially legitimate authority over children.
On having a backup plan: "Always a good plan anytime you want to follow your dream - I love writing, acting, and psychiatry - there are crazy people everywhere which means I can take my career anywhere my dream needs to go.
The data on organised abuse has been simplified or distorted in an attempt force it to conform to mechanical psychological models of dissociative obedience or else to the psychiatric framework of ‘paedophilia’. Psychopathology alone is an inadequate explanation for environments in which sexual abuse has a social and symbolic function for groups of adults. Abusive groups do not emerge in a vacuum but rather they are formed within pre-existing social arrangements such as families, churches and schools.
In psychiatry, Doctor -unlike, perhaps, the world of sexually transmitted disease clinics- there is no such thing as a cure. There is only adjustment.
I can't see the logic in medicating a grieving person like there was something wrong with her, and yet it happens all the time... you go to the doctor with symptoms of profound grief and they push an antidepressant at you. We need to walk through our grief, not medicate it and shove it under the carpet like it wasn't there.
miracles occur in psychoanalysis as seldom as anywhere else.
If you are paying someone to motivate you (seriously), you should rather pay to a psychiatrist.
Consciousness returns to its own dark thoughts and bad memories as reliably as kids to their own scabs, and maybe it's not so difficult to understand why. The mind doesn't like unresolved issues. Except that moods don't get resolved, they get forgotten – but just try forgetting the free-fall through depression's vacuum in a hurry. Worse than that, depression isn't just a memory, it's a state of mind. If you remember it, you're in it.
You know how they say that if you think you might be going crazy, it’s proof that you’re not? Well, it’s a lie. One of many they tell you about mental illness.
It is clear that we cannot distinguish the sane from the insane in psychiatric hospitals. The hospital itself imposes a special environment in which the meanings of behavior can easily be misunderstood. The consequences to patients hospitalized in such an environment-the powerlessness, depersonalization, segregation, mortification, and self-labeling-seem undoubtedly countertherapeutic.
The psychiatrists have a label for everyone. I'm a manic-depressive without the depression.
Thomas Stephen Szasz
The cruelty intrinsic to the workhouse system was excused by the need to discourage idleness, much as the malice intrinsic to the mental hospital system has been excused by the need to provide treatment.
My other client, whom I will call Teresa, thought Lorraine had MPD and hoped I could help her. Almost no one recognized this condition in those days. Lorraine was forty years old and had been in and out of psychiatric hospitals since she was thirteen. She had had various diagnoses, mainly severe depression, and she had made quite a few serious suicide attempts before I even met her. She had been given many courses of electric shock therapy, which would confuse her so much that she could not get together a coherent suicide plan for quite a while. Lorraine’s psychiatrist was initially opposed to my seeing her, as her friend Teresa had been stigmatized with the "borderline personality disorder" diagnosis when in hospital, so was seen as a bad inﬂuence on her. But after Lorraine spent a couple of months in hospital calling herself Susie and acting consistently like a child, he was humble enough to acknowledge that perhaps he could learn some new things, and someone else’s help might be a good idea.
The duality and the freewill don't exist. There's only one choice to be made, the one that bring us upwards. Self-destruction is not a choice. And yet, every duality presents exactly that, and not really a choice.
The child psychologist's clinic: where imaginary friends go to die, where dreams go to burn, where creativity goes to drown.
Then the weeks rolled by in a sinister psych ward haze filled with white-coated orderlies and rocking whack-job patients torn straight from some old Jack Nicholson film, all anti-psychotic meds and padded lonely cells...
He tried to sleep, but his head was filled with the faces of lunatics, their palsied hands, their shattered eyes.
The old joke is that psychiatrists are doctors who can't stand the sight of blood. Maybe they can't stand it, but if they work where I work, they damn well better get used to it. At least surgeons and prizefighters get to wear gloves
When treating their first few DID cases, therapists typically focus too much attention on the alters. This focus tends to distract from what is fundamental–the patients’ pervasive dissociative/posttraumatic distress and maladaptation. Has something similar occurred in psychiatry’s view of DID? Have the compelling phenomena of alters distracted us from the matrix of dissociative and posttraumatic symptoms in which alters are embedded? - Dell, P. F. (2001). Why the Diagnostic Criteria for Dissociative Identity Disorder Should Be Changed, Journal of Trauma and Dissociation, 2 (1).
Never love anybody who treats you like you're normal...they're just the psychiatric hospital staff
n sum, let us enter a plea for clinical clinicians who can distinguish unconscious depression from conscious despair, paranoia from adaptive wariness, and who can tell the difference between a sick man and a sick nation.
Love-incomparably the greatest psychotherapeutic agent-is something that professional psychiatry cannot of itself create, focus, nor release.
One of the most studied ideas as to what causes schizophrenia is the 'chemical imbalance theory,' which derives psychiatric pharmaceuticals themselves. Though the 'mechanism of action' of drugs marketed for their 'antipsychotic' properties isn't understood--plainly, drug companies believe these drugs are effective in lessening psychiatric symptoms, but they don't actually know why--what is known is that they affect chemical levels in the brain. It's therefore supposed that abnormal chemical levels might somehow be crucial to understanding what's different about the brains of people diagnosed with schizophrenia. Testing chemical levels inside brains remains impossible. Despite billions of dollars of investigation, the chemical imbalance theory has never been confirmed.
...the vast majority of these [dissociative identity disorder] patients have subtle presentations characterized by a mixture of dissociative and PTSD symptoms embedded with other symptoms, such as posttraumatic depression, substance abuse, somatoform symptoms, eating disorders, and self-destructive and impulsive behaviors.2,10 A history of multiple treatment providers, hospitalizations, and good medication trials, many of which result in only partial or no benefit, is often an indicator of dissociative identity disorder or another form of complex PTSD.
The more I attempted to escape through self-consultation, self-help therapies, psychology, psychiatry, and self-analysis, the more frustrated I became.
While psychiatry is concerned with the question of why some people become insane, the real question is why most people do not become insane.
Medications used to treat psychiatric disorders are commonly referred to as psychotropic drugs. These drugs are commonly described by their major clinical application, for example, antidepressants, antipsychotics, mood stabilizers, anxiolytics, hypnotics, cognitive enhancers, and stimulants. A problem with this approach is that these drugs have multiple indicators. For example, selective serotonin reuptake inhibitors (SSRls) are both antidepressants and anxiolytics, and the serotonin-dopamine antagonists (SDAs) are both anxiolytics and mood stabilizers.
Why do families blame themselves? If so many of the family theories have been discredited why spend so much time on the issue here? Family theories in mental illness continue to exercise a remarkably powerful hold over us despite the evidence. And not just in schizophrenia but in depression, anorexia nervosa, personality disorder, drug and alcohol abuse, etc. Parents seem to have an endless capacity to blame themselves for what happens to their children (and perhaps children to blame their parents). This is probably because we need to believe it. Just as we need to believe in free will and our inﬂuence on the outside world, family members need to believe that they inﬂuence each other. If we didn’t why would we bother? The evolutionary psychologists would say that parents need to believe it to invest years and years bringing up their children. We’re biologically programmed to look after our children so we need some belief system to support it (just as they might say we’re biologically programmed to mate and need to believe in love to support it). It is proposed that such a belief is a mechanism for sustaining our attention to our biological task. The downside is, of course, guilt and blame. If we believe we have an inﬂuence we feel we have failed if things do not work out well. It is inescapable. Even in expressed emotion work where therapists insist emphatically that no one is to blame and that the aim is solely to ﬁnd more effective coping strategies, families do feel blamed. ‘If only we weren’t so over-involved he would not have so many relapses.’ ‘Other families must have dealt with it better otherwise how would the therapist know what to advise?’ For some families feeling responsible, despite the guilt, is preferable. It implies the logical consequence that there must be something they can do to inﬂuence the outcome. Cultures which value resignation are less likely to blame themselves (high expressed emotion is less common in India than in Europe).
Steve [sports psychiatrist] had already taught me to try and stop worrying so much about pleasing everyone. We knew that this was one of my most draining flaws and he again used three groups to clarify my thinking. There would always be some people, Steve said, who would care about me and love me. In contrast there would also be a select group of people who would never warm to me - no matter what I did. And in the middle came the overwhelming mass who were largely indifferent to any of my failures or triumphs. I needed to understand that most people didn't really care what I did or said. All my anguish about how they might perceive me was redundant. Steve helped me realize that I spent too much time trying to please those oblivious people in the middle or, more problematically, the small group who would never change their critical opinion of me. I should concentrate on the people who really did show concern for me.
Nostalgia was diagnosed [as a medical illness] at a time when art and science had not yet entirely severed their umbilical ties and when the mind and body internal and external well-being were treated together...Our progeny well might poeticize depression and see it as a global atmospheric condition, immune to treatment with Prozac.
They safely cured the world of sadness, wiser the Pfizer for it?
Standing on the edge with my patients — abiding with them — means that I must harbor a true awareness that I, too, could lose my child through the play of circumstance over which I have no control. I could lose my home, my financial security, my safety. I could lose my mind. Any of us could.
The anti-psychiatrists held various, sometimes conflicting views but one particular line of reasoning is attributable to all of them—they all pitched their arguments against the power of the psychiatric establishment. They argued that the psychiatric diagnosis is scientifically meaningless. It is a way of labeling undesirable behaviour, under the guise of medical intervention. Those who are diagnosed ill are subjected to treatment which is a violation of human rights and dignity. The situation amounts to psychiatry having a mandate to declare some citizens unfit to live in an ‘ordinary’ community. It claims to cure but the supposed beneficiaries of that cure are often held in hospitals against their will. Within a structure like this it is impossible to understand the real nature of mental suffering and it is just as impossible to develop a coherent system of help.
Philosophy is to religion as psychoanalysis is to pseudoscience
A question that always makes me hazy is it me or are the others crazy' Albert Einstein
On Prozac, Sisyphus might well push the boulder back up the mountain with more enthusiasm and creativity. I do not want to deny the benefits of psychoactive medication. I just want to point out that Sisyphus is not a patient with a mental health problem. To see him as a patient with a mental health problem is to ignore certain larger aspects of his predicament connected to boulders, mountains, and eternity.
Can you smell his sweat? That peculiar goatish odor is trans-3-methyl-2 hexenoic acid. Remember it, it's the smell of schizophrenia.
Perhaps my depression coincided with the start of every academic year and the subsequent increase in my workload. Or maybe there was a more biological explanation linked to the fact that I, like many people with depressed mood, find the absence of light at these latitudes intolerable in the winter months. I didn't know the answer - I still don't. This is who I am. I cope most of the time; I am well for months, sometimes even for more than a year; but there are recurring periods in my life when the world seems a darker, more hostile and unforgiving place. I am a person who gets depressed.
Rather than being medicalized or romanticized, mental disorders, or mental dis-eases, should be understood as nothing less or more than what they are, an expression of our deepest human nature. By recognizing their traits in ourselves and reflecting upon them, we may be able both to contain them and to put them to good use. This is, no doubt, the highest form of genius.
A more fundamental problem with labelling human distress and deviance as mental disorder is that it reduces a complex, important, and distinct part of human life to nothing more than a biological illness or defect, not to be processed or understood, or in some cases even embraced, but to be ‘treated’ and ‘cured’ by any means possible—often with drugs that may be doing much more harm than good. This biological reductiveness, along with the stigma that it attracts, shapes the person’s interpretation and experience of his distress or deviance, and, ultimately, his relation to himself, to others, and to the world. Moreover, to call out every difference and deviance as mental disorder is also to circumscribe normality and define sanity, not as tranquillity or possibility, which are the products of the wisdom that is being denied, but as conformity, placidity, and a kind of mediocrity.
Psychiatry is NOT Science, it is just a game like Gematria. It is induced and applied by man and only exists in his domain while he remains alive. Since man is NO god, he possesses NOT the power over his mechanics – including Psychology, and hence, his Biology is subjugated to the Laws of Science as an exterior influence whether he likes it or not.
Researchers’ understanding of [Dissociative Disorders] has been augmented by developments in investigative tools and strategies but also by a willingness of mainstream researchers to acknowledge the importance of traumatic dissociation in psychiatry and to investigate the possible effects and outcomes in patients who present for treatment.
Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation. Explanations for serious or sadistic child sex offending have typically rested on psychiatric concepts of ‘paedophilia’ or particular psychological categories that have limited utility for the study of the cultures of sexual abuse that emerge in the families or institutions in which organised abuse takes pace. For those clinicians and researchers who take organised abuse seriously, their reliance upon individualistic rather than sociological explanations for child sexual abuse has left them unable to explain the emergence of coordinated, and often sadistic, multi—perpetrator sexual abuse in a range of contexts around the world.
Other pressing problems with the current medical model [of mental disorder] is that it encourages false epidemics, most glaringly in bipolar disorder and ADHD, and the wholesale exportation of Western mental disorders and Western accounts of mental disorder. Taken together, this is leading to a pandemic of Western disease categories and treatments, while undermining the variety and richness of the human experience.
Some alters are what Dr Ross describes in Multiple Personality Disorder as 'fragments'. which are 'relatively limited psychic states that express only one feeling, hold one memory, or carry out a limited task in the person's life. A fragment might be a frightened child who holds the memory of one particular abuse incident.' In complex multiples, Dr Ross continues, the 'personalities are relatively full-bodied, complete states capable of a range of emotions and behaviours.' The alters will have 'executive control some substantial amount of time over the person's life'. He stresses, and I repeat his emphasis, 'Complex MPD with over 15 alter personalities and complicated amnesia barriers are associated with 100 percent frequency of childhood physical, sexual and emotional abuse.' Did I imagine the castle, the dungeon, the ritual orgies and violations? Did Lucy, Billy, Samuel, Eliza, Shirley and Kato make it all up? I went back to the industrial estate and found the castle. It was an old factory that had burned to the ground, but the charred ruins of the basement remained. I closed my eyes and could see the black candles, the dancing shadows, the inverted pentagram, the people chanting through hooded robes. I could see myself among other children being abused in ways that defy imagination. I have no doubt now that the cult of devil worshippers was nothing more than a ring of paedophiles, the satanic paraphernalia a cover for their true lusts: the innocent bodies of young children.
Hva ville det egentlig si å være sinnssyk? Man kunne jo glatt vekk kalle hinannens særegenheter og mer eller mindre brysomme eiendommeligheter for sinnssykdom. Hvem kun hindre det? Én hadde aversjon for katter, en annen var ikke til å bevege til å foreta seg noe på en mandag, en tredje gikk ikke i seng uten først å sette skoene baklengs foran sovekammerdøren, en fjerde trodde på drømmer og lot seg påvirke av dem, en femte hadde talt med hedenfarne ånder og visste at han efter døden skulle komme i den niende himmel, en sjette hadde hatt en åpenbaring av apostelen Petrus, og av ham fått malt til å helbrede sykdommer ved håndspåleggelse, en syvende ble søvnløs av gremmelse over ikke å kunne få sitt arbeide til, en åttende følte seg så uskikket for jordelivet at han foretrakk godvillig å absentere seg, en niende hadde dårlig mave, og var som følge av det umulig å omgåes, en tiende drakk og foretok seg i fullskap de merkeligste og avskyeligste ting, en ellevte hadde motbydelighet for det annet kjønn, en tolvte kunne ikke tåle synet av barn, en trettende fikk stivkrampe når han kom i nærheten av rotter og mus, en fjortende var stormannsgal og bilte seg inn at han visste til punkt og prikke hva som skulle kalles sinnssykdom og hva ikke, og så fremdeles i det uendelige.
Once the individual has learned to dissociate in the context of trauma, he or she may subsequently transfer this response to other situations and it may be repeated thereafter arbitrarily in a wide variety of circumstances. The dissociation therefore “destabilizes adaptation and becomes pathological.” It is important for the psychiatrist to accurately diagnose DDs and also to place the symptoms in perspective with regard to trauma history.
Our desires, dreams and hopes, open portals. These portals manifest in our conscience and five senses, in the form of decisions related to the material world but also opportunities. Now, at the exact same time, or maybe even slightly before in time, we get the exact opposite, the temptation, the illusion and deception. And when we are about to make a decision, as if by magic, the two things come stronger to us, as if pushing us into a duality that makes it hard to decide. Now, this brings me to another super interesting fact: Most people assume that they have freewill, and that choices are hard to be made, and that life is full of dualities. And I've learned that this is just a great deception related to our planet, which, as human beings, we must transcend. And what I'm really saying here is that the duality and the freewill don't exist. There's only one choice to be made, the one that bring us upwards. Self-destruction is not a choice. And yet, every duality presents exactly that, and not really a choice.
You tried so hard to give your kid food that was healthy, she thought. The soy cheese pizza. The organic peas and broccoli and baby carrots. The smoothies. The hormone-free milk. The leafy greens. You kept processed food to a minimum, threw Halloween candy out after a week. Never let him eat the icies they sold in the park, because they had red and yellow dye in them. And then you gave him this?