jakell » Mon Feb 16, 2015 12:48 pm wrote:Have got about halfway through this and realise it isn't up my street at at all (I was going by the title I think)
A little background: decades back, I studied psychology at University (didn't complete it BTW), I have now worked in psychiatric nursing for over twenty years, and quite a while ago now, I realised that I have very little time for the medical model of psychiatric illness, which, incidentally, probably explains my disinterest at University.
Of course, it's a great static toy to tinker with for those who like that sort of thing, but to my mind, it doesn't produce any useful insights for those who work at the coalface eg nurses.
Understandable. I wouldn't expect the "medical model of psychiatric illness" (Whatever that is, it is a
model) to provide any useful insights for psychiatric nurses. Perhaps unintentionally on your part I get the impression that when you say "that sort of thing" you mean to convey a sense of useless and therefore blind to the nitty gritty reality of the "coalface" intellectual wankery. I don't really care to get into the same boring debate about the relative merits of reductionism. I've had that conversation here too many times. Siffice it to say I consider it one way of making sense of the universe. Not by a long shot the best or the only, but one way that has produced stunning results, both sublime and horrific.
This is how coal is dug these days:
I'm curious if you administer any meds. And I wonder how successful the schizotypal shamans were treating the full blown schizophrenics. Or perhaps the full blown schizophrenics were just cast out.
What's missing from this lecture IMO is any larger framework that explains why we would want to take these things apart in an ugly materialist fashion and it is assumed that this mechanistic approach is fruitful , and I would initially look at this assumption to see if it holds water. To my mind, that's the more fundamental question here. Especially as we are dealing with highly complex and metaphysical issues, not fruit fly antics.
I know, right. But I sometimes have to wonder as I wander through life and observe my fellow human beings if it isn't a conceit to believe we are so much more evolved than a fruit fly that any comparison at all is completely useless and without any merit. And I can't help but wonder if free will isn't really just a misery making illusion after all. Maybe we are only truly free once we give up that illusion. Why is it that wisdom always seems come in the form of a mental chinese finger puzzle like that?
The lecturer sort of hints at this though because, in order to make his categorisations appear valid, He points towards extreme states that are clearly pathological, and then gets fuzzier by describing milder and milder versions of the same thing until we approach 'wellness'.
At this point, a number of people might start to question the validity of the initial models, or at least the the utility of breaking them down to such a degree.
At the coalface? Sure.
I'll struggle on with the lecture but the question of 'why this approach?' keeps nagging at me.
If nothing else, as a foil. For myself, I guess I had a different vision of the typical "shaman". I guess I didn't see them as being as integrated in their respective societies as Sapolsky says they were. And the insight that the origins of religious ritual coincide so neatly with OCD symptomology was new to me.
"Nothing in all the world is more dangerous than sincere ignorance and conscientious stupidity." - Martin Luther King Jr.